1. The general rules:
2. The general law of Ikar and Tafel:[1]

Whenever one eats two foods and one of the two foods is considered the main food [i.e. Ikar] while the other food is considered the secondary food [i. e. the Tafel] then the rule is that one recites a blessing on the main food [i.e. Ikar] and with it he exempts the secondary food [i. e. the Tafel]. [This applies even if the secondary food is of a greater significance than the primary food, such as bread which is secondary to a Shehakol, nonetheless, the blessing is recited over the Shehakol food, so long as the more significant food is defined as secondary based on the rules to be explained in Halacha 2.[2] Likewise, this applies even if the secondary food is more beloved than the primary food.[3] Likewise, this applies even if one is eating three foods, with the second food being secondary to the first food and the third food being secondary to the second food, nonetheless all the foods are exempt with the blessing said on the first food.[4]]

A blessing in vain:[5] In all cases that one recited a blessing on an Ikar food which exempts with it a secondary Tafel food, and then went ahead anyways and recited a blessing over the secondary food, then this blessing is considered to have been said in vain. [Furthermore, in all cases that one precedes the blessing of the Tafel food to that of the Ikar food without justification [see Halacha F], such a blessing is considered to be unnecessary and in vain.] See Chapter 3 Halacha 2A!

• Example: For example, if one recited a blessing of Mezonos on pasta chicken salad and then removed some of the chicken and said a blessing of Shehakol over it, then this blessing is considered to be unnecessary and in vain.
• Likewise, if one recited a blessing over rice that was cooked with raisins and then removed one of the raisins and recited a blessing of Haeitz over it, then he has recited a blessing in vain.[6] Unfortunately, many people stumble on this due to lack of knowledge.
• If one removed some of the ground meat from his spaghetti and meat mixture and said a blessing of Shehakol over it prior to saying a Mezonos on the spaghetti, then this blessing is considered to be unnecessary and in vain. [See Halacha F towards end!]

The cases in which this rule applies: This rule that the blessing on the Ikar exempts the Tafel applies whether 1) the two foods are mixed together in a way that one cannot take the two ingredients apart [such as in a cake which contains flour as well as many other ingredients], or 2) in a way that the ingredients can be separated but are currently mixed with each [whether raw, such as a vegetable salad with fruit, or cooked such as in stuffed cabbage][7], or 3) even if the foods are not mixed together but are simply being eaten together [such as one who eats a cracker with herring][8], or 4) even if one eats the foods one after the other [such as eating a pickle as a chaser after drinking alcohol].[9] However, in those cases that the foods are not actually mixed together but are simply being eaten together or one after the other, then the laws of defining the Ikar food slightly vary then the case in which the two foods are mixed with each other, as will be explained in Halacha 2.[10]

1. Bracha Achrona – The after blessing of the Tafel:[11]

Whenever the before blessing recited over a primary food exempts the blessing of a secondary food[12], then the after blessing over the primary food likewise exempts the after blessing of the secondary food and hence one recites a single before blessing and a single after blessing on the Ikar and it includes and exempts with it the Tafel.[13] This however only applies when the before blessing over the primary food exempted the blessing over the secondary food. However, if one did not exempt the before blessing over the secondary food with the before blessing over the primary food [such as if it was not present and one did not have it in mind at the time of the blessing, or one preceded the blessing of the secondary food to that of the primary food,  as will explained later], then if they share the same after blessing, then a single after blessing suffices, however, if they share two different after blessings then both after blessings must be recited, as the secondary food is only included in the after blessing of the primary food, when it was also included in the before blessing of the primary food.[14] [Likewise, in some cases the after blessing over the secondary food is recited and not that of the primary food, such as if one did not eat enough of an amount of the primary food but did eat the necessary amount of the secondary food, as will be explained in Chapter 21 Halacha 8.[15]]

1. Exceptions – If the Tafel only arrived after the blessing on the Ikar and was not on the table:[16]

See also Chapter 7 Halacha 19E[17]

[Whenever there is no Kevius, as will be explained below] a secondary food can only be considered included in the blessing of a primary food and hence be exempt from receiving an individual blessing [even if it is of a different blessing than the Ikar], in the event that the secondary food was present in front of oneself at the time that the blessing was said on the primary food[18], or alternatively, the secondary food was not present but one had explicit[19] intent to eat the secondary food at the time that one recited the blessing of the primary food[20] [even if one did not have explicit intent to exempt the secondary food with the blessing of the primary food[21]]. If, however, at the time that one recited the blessing on the Ikar the Tafel was not present before him and one did not have in mind to eat the Tafel then a separate blessing must be recited upon eating the Tafel. [One is to recite the specific blessing of the Tafel, whether it be Hamotzi[22], Mezonos, Haeitz, Ha’adama, or Shehakol.[23]] This applies even if the Tafel shares the same blessing as the Ikar [i.e. they are both Shehakol, such as when eating fish and legume crackers], so long as it would require a blessing if it were not a Tafel as explained in Chapter 7 Halacha 19E.[24] [If the Tafel is of a different blessing than the Ikar, then in all cases a new blessing would need to be repeated.] This applies even if one did not yet finish the eating of the Ikar.[25] [This applies even if he plans on eating the two foods together, such as crackers dipped in Tehini, however, if the second food will disintegrate into the first food, such as adding sugar or salt to a food or drink, then a blessing is not said over it.[26]] This is all regarding the before blessing, however regarding the after blessing, then if they share the same after blessing, then a single after blessing suffices, however, if they share two different after blessings then both after blessings must be recited, as the secondary food is only included in the after blessing of the primary food, when it was also included in the before blessing of the primary food.[27]

• For example – Had in mind: If one recited a Shehakol on whisky with intent of eating fish or cheese [or a pickle] afterwards as a chaser, then the blessing of She’hakol [or Ha’adama] is not to be recited on the fish or cheese [or pickle].
• For example – Present at time of blessing: If one recited a Shehakol on whisky without intent of also eating the fish or cheese [or pickle] afterwards as a chaser, then if these foods were in front of him when he recited the blessing on the Ikar then then blessing of She’hakol [or Ha’adama] is not to be recited on the fish or cheese [or pickle].
• For example – Did not have in mind: If one recited a Shehakol on beer or whisky without intent of eating fish or cheese [or a pickle] afterwards as a chaser to sweeten the drink, and he then decided to eat them as a chaser, then the blessing of She’hakol [or Ha’adama] is to be recited on the fish or cheese [or pickle]. This applies even if one did not yet finish drinking the beer or whisky, and even though eating the fish will cause one to want to drink more beer.
• If one recited a Mezonos on a cracker without any intent of eating it together with another food, and then decided to eat it with a Chumus dip, then the blessing of Shehakol must be recited on the Chumus dip.[28]

Exception #1 – The law by Kevius [i.e. Hamotzi meal]:[29] The above necessity to either have the Tafel in mind or have it present on the table prior to saying the blessing on the Ikar only applies when the status of Kevius “establishment” does not apply to the Ikar. If, however, one was Koveia himself over the Ikar and the Ikar is a food for which Kevius helps due to it being accustomed to do so, such as wine, bread, fear, and honey beverage as accustomed in these countries to be Koveia oneself over them, then one is not to recite a separate blessing on the Tafel even if one did not have it in mind and it was not present at the time that the blessing was recited over the Ikar.[30]

• Example: If one recited Hamotzi on bread without any intent of eating it together with another food, and then decided to eat it with a Chumus dip, then the blessing of Shehakol is not to be recited on the Chumus dip.[31]

Exception #2 – The law by a common Tafel:[32] Those secondary foods that are commonly eaten in conjunction with a certain Ikar [either together or one after the other], then if this takes place majority of times that one eats the Ikar food, then one is not to recite a separate blessing on the Tafel even if one did not have it in mind and it was not present at the time that the blessing was recited over the Ikar.[33] 

• Example: If one recited a Shehakol on whisky without intent of eating fish or cheese or bread afterwards as a chaser to sweeten the drink, and he then decided to eat them as a chaser, then the blessing of She’hakol or Hamotzi is to be recited on the fish or cheese or bread if one eats them together majority of times.
• Example: If one recited Mezonos on crackers without any intent of eating it together with another food, and then decided to eat it with a Chumus dip, then the blessing of Shehakol is not to be recited on the Chumus dip if one is accustomed majority of times to eat crackers with Chumus.[34]

1. Shinuiy Makom – The law if one switched locations prior to eating the Tafel:[35]

The above law that a secondary food is exempt with the blessing said over the primary food, [when one had it in mind or it was present before him at the time the before blessing was said, as stated in C] only applies so long as one eats the secondary food in the same location as the primary food and he has not changed his location in the interim such as to go from one room to another room. However, if he did change locations prior to eating the secondary food, such as he went from one room to the other [without intending to do so at the time that he said the blessing, or went from inside to outside even if he intended to do so at the time that he said the blessing[36]], then he must recite a new blessing over the Tafel.[37]

Ikar is Koveia Makom:[38] The above law refers to a case in which the primary food may have its after blessing recited in a different location than the location in which it was eaten [i.e. Borei Nefashos]. However, whenever the after blessing over the primary food must be recited in the location in which it was eaten [as explained in Chapter 21[39]], such as bread [and one who ate a Kezayis of Meiyn Shalosh foods due to Safek], then a second blessing is not to be recited over the secondary food even if eaten in a different location. The same likewise applies if one established himself over the primary food, in which case a second blessing is not to be recited over the secondary food even if eaten in a different location [being that whenever one establishes himself over a food in a way that Kevius helps, he must say the after blessing in that location[40]].

Tafel is mixed with Ikar: The above law refers to a case in which the secondary food is eaten after the primary, such as eating a chaser after drinking alcohol. However, when the secondary food is mixed together with the primary food, then switching locations never requires a blessing on the secondary food, although may require a new blessing over the primary food [which will then once again exempt the secondary food] as will be explained in length in chapter 20.

1. Eating Tafel before Ikar:[41]

A secondary food [i.e. Tafel] can only be exempt with the blessing on the primary food, when one desires to eat the secondary food after having eaten the primary food [i.e. Ikar]. However, if one desires to eat the Tafel prior to eating the Ikar, in preparation of the Ikar, then although it is secondary to the primary food and is eaten due to it, nonetheless, the proper[42] blessing on the secondary food must be recited prior to eating it [and a second blessing must then be said over the main food, if it receives a different blessing than the secondary food[43]].[44] In the event that the secondary food is bread[45], then one must also wash his hands properly prior to eating the bread even if he only plans on eating a small amount[46] [although in such a case he is to wash without a blessing[47] if eating less than 55 g[48], and perhaps even if eating more than this amount[49]].

• Example – Eating bread before alcoholic beverage: One who desires to drink a sharp alcoholic drink in the morning and desires to eat something small prior to doing so in order not to drink on an empty stomach, then although this eating is for the sake of the later subsequent drinking and is secondary to it, [and indeed would be exempt from a blessing if eaten for this purpose after having the drink[50]] nonetheless, one must recite the particular blessing over it in order not to benefit from this world without a blessing. [Likewise, he must recite the blessing over the drink upon having it, hence reciting two blessings, one over the food and a second over the drink.[51] Obviously, in the event that the blessing of the food is also Shehakol, then a single blessing of Shehakol over the first secondary food exempts also the drink.]

1. Initially eating Tafel before Ikar to increase in blessings:[52]

Although the general rule is that whenever one eats a primary food, he exempts with its blessing the secondary food, as explained in length in A, nevertheless, as we just learned in E, this only applies when one eats the primary food before the secondary food, however if one precedes the eating of the secondary food to the eating of the primary food then a blessing must be recited on the secondary food. In this law we will discuss whether or not one may or even should precede the eating of the secondary food to that of the primary food, for the sake of increasing in blessings and so the secondary food receive its particular blessing and not be included in the blessing of the primary food.

If one is not yet ready to eat the Ikar food or it is not in front of him:[53] See Chapter 18 Halacha 1A!  In all cases that one is not yet ready to eat the Ikar food, or it is not yet in front of him, then he may precede with eating the Tafel food and is not required to delay eating the Tafel until he is ready to eat the Ikar or until it is brought before him, even if the Ikar is more Chashuv and he is doing so solely to increase in blessings.[54]

• Example: You plan on eating a bowl of cereal with milk with but the cereal is not yet on the table and your bowl is already filled with milk. You may go ahead and say a blessing on the milk without waiting for the cereal to arrive.

The general law when both Ikar and Tafel are present and ready for eating:[55] [From the letter of the law, one may always precede the blessing of the primary food and exempt with it the blessing of the secondary food.[56] This applies even if the secondary food has aspects of precedence over the primary food (i.e. is higher blessing, Shaleim, and Chaviv – See Chapter 18) nonetheless the blessing may be recited only over the primary food[57], so long as the more significant food is defined as secondary based on the rules to be explained in Chapter 17 Halacha 2.] [Nevertheless] it is [considered better[58] and] a Midas Chassidus to precede the eating of the Tafel, the secondary food, to that of the primary food, the Ikar, if the blessing over the secondary food is different than the blessing of the primary food [i.e. the primary foods blessing is Haeitz while the secondary foods blessing is Ha’adama or Shehakol] in order so the secondary food receive its particular blessing.[59] This applies even if the blessing over the primary food is of a higher level than that of the secondary food, such as the blessing of the primary food is Haeitz or Ha’adama while the blessing over the secondary food is Shehakol and in other circumstances would receive precedence.[60] This Midas Chassidus however only applies in the event that the primary food does not have the status of Chaviv, as will be explained below. Likewise, it only applies if the Ikar is Shehakol, Ha’adama, or Haeitz, and not if it is Mezonos, Hamotzi or Hagafen, as will be explained below. Likewise, it may not apply to all Ikar Tafel combinations, as we will clarify. [In the event that they share the same blessings, such as of both the primary and secondary food are the blessing of Shehakol, then there is no reason to precede the secondary food to the primary and on the contrary one should specifically precede the primary food to the secondary even if the secondary food is Chaviv.[61]] For this purpose, it is not necessary to eat the entire secondary food prior to the primary food and simply tasting the secondary food with its preceding blessing prior to the eating of the primary food suffices.

• Example: One desires to drink an alcoholic beverage and then eat a pickle as a chaser, then if the beverage is not defined as being more Chaviv, then it is better for one to initially say a blessing of Ha’adama and eat a small amount of the pickle prior to saying a blessing of Shehakol over the alcoholic beverage then to simply recite a blessing of Shehakol over the alcoholic beverage and then eat the pickle without a blessing on the basis of it being a secondary chaser.
• Example: One desires to drink an alcoholic beverage and then drink pickle juice as a chaser. In such a case one should simply recite a blessing of Shehakol over the alcoholic beverage and have it include the pickle juice, being that they share the same blessing of Shehakol.[62]
• Example -Vegetable salad with fruit: One desires to eat a vegetable salad that contains cranberries and raisins in them. In such a case, so long as the vegetable salad is not defined as Chaviv, it is better for one to initially say a blessing of Haeitz and eat a small amount of the cranberries or raisins prior to saying a blessing of Ha’adama over the salad. [However, see below that some learn in Admur, that whenever the foods are mixed with each other that one should not precede the secondary food.]
• Example – Soup: One desires to eat chicken soup which contains small vegetable. In such a case, so long as the chicken is not defined as Chaviv, it is better for one to initially say a blessing of Ha’adama and eat a small amount of the vegetables prior to saying a blessing of Sheheakol over the chicken and soup. [If the vegetables are large in size, then in any event one will be required to recite a blessing of Ha’adama over them, as they are not considered secondary to the chicken or soup, and it is only when the vegetables are small that they are secondary. However, see below that some learn in Admur, that whenever the foods are cooked with each other that one should not precede the secondary food, and some learn that even large vegetables are secondary to the meat in the cooked dish.]
• Example – Cereal and milk: One desires to eat cereal and milk. In such a case, if the blessing of the cereal is Ha’adama, such as puffed wheat, and is not defined as Chaviv over the milk, then it is better for one to initially say a blessing of Shehakol and drink a small amount of the milk prior to saying a blessing of Ha’adama over the cereal. [If however the blessing of the cereal is Mezonos, or Shehakol, than one is to only say the blessing of the cereal and not say a blessing at all over the milk, unless the milk is also an Ikar in its own right.]
• Granola with dried fruits and nuts: See Chapter 10 Halacha 10 Case 8 for the blessing on granola! If the granola is Mezonos, then one recites a Mezonos and exempts with it the other mixed blessings. If the granola is Ha’adama, then one recites a Ha’adama and exempts with it the other mixed blessings. However, in such a case, it is Mitzvah Min Hamuvchar to precede the blessing on the fruits to that of the Ha’adama, as explained in Halacha 1F.

The law if the Ikar is Chaviv:[63] Some Poskim[64] rule that the above rule that it is an act of piety to precede the blessing of the secondary food to that of the primary food only applies in a case where the primary food is not considered more beloved onto the person than the secondary food. However, if the Ikar is considered more Chaviv than the secondary food then one is required to first say the blessing over the primary food and exempt with it the secondary food.[65] This applies even if the blessing over the secondary food is of a higher level than that of the primary food, such as the blessing of the secondary food is Haeitz or Ha’adama while the blessing over the primary food is Shehakol which in other circumstances would receive precedence to Shehakol[66] [as explained in Chapter 18].[67] This applies even if now at the time of eating the two foods together, the secondary food is considered more beloved then the primary food, and it is only when the secondary food is eaten alone then it is not as beloved as the primary food, nevertheless, a blessing should not be said over it at all.[68] [Furthermore, this applies even if the secondary foods is on occasion considered more beloved, so long as the primary fruit is currently more beloved and is more beloved the majority of the time.[69] However, if the secondary food is more beloved the majority of the time, or is currently more beloved independent of the Ikar food, then one may precede the Tafel to the Ikar.[70]] However, other Poskim[71] argue on all this and rule that it is always permitted and an act of piety to precede the blessing of the secondary food over the primary food, even if the primary food is considered more beloved. Practically, one is to be stringent like the first opinion not to precede the blessing the secondary food to that of a more beloved primary food, with exception to Shabbos and Yom Tov when one is doing so for the purpose of accumulating 100 blessings.[72]

• Example: One desires to drink an alcoholic beverage and afterwards eat a pickle is a chaser, then if the beverage is considered more beloved than the pickle, then one must proceed the blessing of the beverage and exempt with it the blessing of the pickle, with exception to Shabbos if he intends to do so for the sake of accumulating 100 blessings.

If Ikar is Mezonos or Hamotzi:[73] Whenever the Ikar is a Mezonos or Hamotzi product, then it is defined as similar to Chaviv[74], and hence one must precede the Mezonos or Hamotzi to the Tafel food.[75] Accordingly, the entire Midas Chassidus to precede a secondary food to a primary food only applies if the primary food is a blessing of Shehakol, Ha’adama, or Haeitz, and not if it is the blessing of Mezonos or Hamotzi.[76] This, however, is with exception to Shabbos and Yom Tov when one is doing so for the purpose of accumulating 100 blessings in which case one may precede the Tafel even to a Mezonos or Hamotzi product.[77] [Likewise, this is also with exception to cases in which there is doubt or debate as to whether the Mezonos or Hamotzi exempts the secondary food, in which case one should specifically precede the food to the Mezonos or Hamotzi.[78]]

Shehakol drink and wine:[79] As stated in Chapter 15 Halacha 5, the blessing of Hagafen on wine exempts all liquids. Seemingly, there is no Midas Chassidus applicable in such a case to precede the Shehakol of other beverages prior to saying Hagafen on the wine, and on the contrary one should specifically exempt the blessing of the other liquids with Hagafen.[80]

If Ikar and Tafel are mixed or cooked with each other: Some[81] understand that the above Midas Chassidus to precede the blessing of the Tafel to that of the Ikar only applies in cases that the Ikar and Tafel are not mixed together and are simply being eaten together or separately one after the other. However, whenever they are mixed together, or they are cooked or baked together as a single dish, then one is never to precede the secondary food to the primary food being that the two foods are considered one. However, in truth this conclusion to differentiate between the two lacks proper evidence from Admur[82], and on the contrary there is no reason to differentiate between the various types of Ikar Vitafel combinations, and in all applicable cases it is better to precede the blessing of the Tafel to the Ikar.

Bracha Achrona – The after blessing of the Tafel:[83] Whenever one preceded the blessing of the secondary food to that of the primary food,  as explained above, then if they share the same after blessing, then a single after blessing suffices, however, if they share two different after blessings then both after blessings must be recited, as the secondary food is only included in the after blessing of the primary food, when it was also included in the before blessing of the primary food.

1. Eating foods prior to a Hamotzi meal:[84]

In the previous Halacha we mentioned that it is praiseworthy if one to precede the Tafel to the Ikar for the sake of increasing in blessings. In this Halacha we will explain how this rule applies prior to a meal of bread, and if indeed one may or may not begin eating foods prior to washing for bread, hence increasing in blessings. This question is especially pertinent on Shabbos when people tend to snack between Kiddush and Hamotzi, and the question is raised as to whether it is permitted for one to do so.

For the sake of increasing in blessings or due to hunger: If one plans to eat a certain food during the meal, and he only desires to eat it prior to the meal [because he is hungry or craves it, and lacks patience to wait for Hamotzi[85] or] in order to increase in blessings[86], then it is forbidden to eat it prior to saying Hamotzi and eating the bread[87], as (it is forbidden to increase in unnecessary blessings[88], as well as that) by doing so he transgresses the obligation which requires that the blessing of Hamotzi be given precedence over all other blessings. (Nevertheless, on Shabbos and Yom Tov, one who is lenient to eat between Kiddush and Hamoitz in order to accumulate 100 blessings is not to be chastised, as will be explained below.].)

• Example: One is about to wash and sit down to eat a pastrami sandwich. He may not remove some of the pastrami and eat some of it prior to washing simply due to a craving to taste the meat, and rather he is to first wash and say Hamotzi on the bread.
• On Shabbos, between Kiddush and Hamotzi, one may not begin nibbling at some of the dips and salads that are prepared simply because he doesn’t have patience or is too hungry to wait until Hamotzi is said.[89]

A food which one desires to only eat prior to the meal: Whenever one does not desire to eat a certain food during the meal but rather before the meal[90] then there is no prohibition for one to precede the eating of that food to before the meal.[91]

Appetizers – A food eaten to open one’s appetite:[92] On the basis of the previous ruling, it is permitted to eat prior to the meal any food which one desires to eat prior to the meal in order to open one’s appetite. This applies even if one plans to also eat this food during the meal.

The law on Shabbos: The previous allowances of appetizers only applies during the week, however, on Shabbos and Yom Tov since there is a Mitzvah for one to eat the Shabbos meal with appetite, and the main aspect of the meal is the eating of the bread[93], therefore it is a Mitzvah to not eat anything at all, even a mere appetizer which one desires to specifically eat only before the meal, prior to one eating the bread of Hamotzi. (Nevertheless, one who is lenient in this matter to eat between Kiddush and Hamoitz is not to be chastised[94]) [This applies even if he does not desire to eat the food specifically prior to the meal, and is doing so simply in order to increase in blessings[95]].)

Drinks:[96] There is no prohibition against saying Shehakol or Hagafen on a beverage prior to washing on bread for a meal, and on the contrary, some are even initially particular to do so and drink a little bit of water in order to be Motzi all of the drinks they have during the meal. [However, if one is not thirsty and is not doing so in order to be Motzi the drinks of the meal, and is rather doing so simply in order to taste the drink, then seemingly he is required to wait until after Hamotzi both due to the laws of precedence, and not to increase in unnecessary blessings.[97]]

If one is not yet ready to eat the Hamotzi meal: See Chapter 18 Halacha 1A!  In all cases that one is not yet ready to eat the meal, then he may precede eating whatever foods he desires and is not required to delay eating until he is ready for Hamotzi, as explained in Halacha 1A that the laws of precedence only apply when both foods are present and one desires to eat both foods at this moment.[98] However, on Shabbos and Yom Tov one is discouraged from doing so in close proximity to the meal in order to maintain appetite for the Shabbos meal.

• Example: You would like to eat a meal of bread but the Hamotzi bread is not yet ready or available. You may hence enjoy some of the side dishes of the meal before your main meal without waiting for the bread. For Shabbos or Yom Tov, however, it’s recommended to consider your appetite and avoid snacking too close to the main meal, ensuring you fully savor the Shabbos meal’s significance and enjoyment.

1. Delaying dessert until after the meal to increase in blessings:[99]

 [From the letter of the law, it is permitted for one to eat dessert before Bentching, if one wishes, whether on Shabbos or during the week.[100]] Nonetheless, initially it is better to only eat dessert after one has finished Bentching in order so one recite the proper after blessing on the desert and not have it included in Birchas Hamazon.[101] [This applies whether the dessert is fruits or cake.] This especially applies on Shabbos in order to increase in blessings and reach 100 blessings, although applies even during the week.

1. Eating Tafel on own after Ikar:[102]

Whenever an Ikar has exempted a Tafel that was cooked or baked with it, a blessing is not recited on the Tafel even if one eats some of the leftover Tafel on its own, after the Ikar.[103] [Certainly, if one eats some of the Tafel on its own while still eating the Ikar, such as one eats some of the meat of stuffed pastry on its own, and then continues eating the pastry, then no blessing is recited on the Tafel.] However, if the Ikar and Tafel are not mixed into each other and have not been cooked together [such as if one ate a cracker with herring simply to digest the herring which is salty], then if he eats the Tafel alone afterwards, a blessing must be recited.[104] [However, some Poskim[105] learn that even in the later case, one never says a blessing on the Tafel. Rather, a blessing is only said on the Tafel when it is also Chaviv.[106] Practically, in all cases that the Tafel was not cooked or mixed with the Ikar, one should first say a blessing on the Tafel and taste some of it, and only then proceed to eat the Ikar, and if one did not do so, then no blessing should be said on the Tafel, as Safek Brachos Lihakel.]

• Meat Burrekah: One ate meat filled pastry and has some leftover meat on his plate after finishing eating the pastry. No blessing is recited upon eating this leftover meat. See Halacha 2B!
• Example – Ice cream: One ate ice cream with a cone in order not to dirty his hands, and had no intent to eat the cone. Even if one eats some of the leftover ice cream cone at the end, according to some Poskim[107] no blessing is to be recited over it. [Practically, one should first say a blessing on the cone and taste some of it, and only then proceed to say a blessing on the ice cream, and if one did not do so, then no blessing should be said on the cone.]
• Leftover milk of the cereal: The milk that is leftover after eating cereal does not receive a blessing even if one desires to now drink it alone. Although initially one should first say a blessing on the milk and taste some of it, and only then proceed to say a blessing on the cereal if one knows that he will drink leftover milk in the end.
• Leftover bread crumbs: If one said a Shehakol on Shnitzel it exempts the breadcrumbs that are attached to the Shnitzel, including the leftover breadcrumbs that remain in the pan and they hence may be eaten without reciting a new blessing.

[1] Admur Seder 3:1 “If one is the Ikar and the second is secondary to it, one says the blessing on the Ikar and exempts the secondary.”; Luach 4:1; Admur 212:1; Michaber 212:1; Rambam Brachos 3:5; Mishneh Brachos 44a

[2] Michaber 212:1

[3] See Admur 212:8; Seder 3:15

The reason: As since one’s entire desire is to only eat the secondary food after eating the primary food, therefore we cannot obligate him to precede eating the secondary food just for the sake of increasing in particular blessings, when he does not desire to do so. [Admur 212:8]

[4] Taz 212; Ketzos Hashulchan 58 footnote 7

[5] Seder 3:7; Luach 4:5; Admur 168:14; M”A 168:22; Shelah Shaar Haosiyos Kuf; FBirchas Habayis 12:12; M”B 168:43 based on M”A; Piskeiy Teshuvos 212:2 Kelal 9 footnote 34

[6] Birchas Habayis ibid

[7] Seder 3:1-7; Michaber 212:1

[8] Admur Seder 3:8-10 “This applies even if the foods are not mixed together, but one simply is eating them together.”; Luach 4:6; Admur ibid; Michaber ibid; Rambam Brachos 3:5

[9] Seder 3:11-13; Seder Netilas Yadayim Halacha 18; Luach 4:9; Admur 212:1; Michaber 212:1; Rama 212:1; Shut Rama 1; Taz 212:4; Mateh Moshe 364 in name of Rashal; Teurmas Hadeshen 31

[10] Admur Seder 7:19 “If the foods were not cooked but are eaten together..then if one’s main intent is on both foods, then we do not follow the majority, and rather one says a blessing over both foods.”; Luach 10:19; Admur 202:13; Admur 202:23 “Here that the nut is not mixed.. we only follow majority if they were cooked together”; Admur 204:17 “If they were not cooked together and they were mixed to be eaten together then we do not follow the majority and rather one needs to recite a blessing on both”; M”A 168:30 [This is unlike the ruling in Admur Seder 3:1 and the Poskim in previous footnote, who rule that whenever one has two foods that are an Ikar we follow the majority food, as in truth, that ruling refers to a case that the foods were cooked together, or were mixed together. If, however, the foods were not cooked together, and are not mixed together in a way that they are not individually recognizable, which is the case here, then we do not follow the majority. See Admur 202:23; Glosses of Rav Alyashvili on Seder Birchas Hanehnin 3:1 footnote 8]

[11] See Seder 3:1, 2, 7, 11, 16; Michaber 212:1; Kaf Hachaim 208:75

Other opinions: See Kaf Hachaim 208:75

[12] See Seder 3:16

[13] Seder 3:1; Luach 4:1; Admur 212:1; Michaber 212:1; Beis Yosef 212; Darkei Moshe 212

[14] Seder 3:16; Ketzos Hashulchan 58 footnote 20 [In this regard, the law of primary and secondary is different than the law of wine with other beverages, in which case we rule that the after blessing over wine exempts all beverages, even if they were not included in the before blessing of the wine. See Ketzos Hashulchan ibid; Chapter 15 Halacha 5b]; See Piskeiy Teshuvos 212:2 Kelal 6 footnote 27 and 174:5 footnote 35

Other opinions: Some Poskim imply that the secondary food is always included in the after blessing, even if it was not included in the before blessing. [See Piskeiy Teshuvos ibid]

[15] See Seder 8:7; Luach 2:8; Igros Moshe 4:42; Piskeiy Teshuvos 212:2 Kelal 5 footnote 25

Other opinions: Some Poskim rule that if one at a total of a Kezayis between the Ikar and Tafel, then even if one ate less than a Kezayis of the Ikar and ate a Kezayis of the Tafel, the Tafel joins the Ikar and one recites the after blessing of the Ikar. [Meshivas Nefesh 2:5; Daas Torah 212; Kaf Hachaim 212:2; Igros Moshe 4:42]

[16] Seder 3:16 and 9:5; Luach 4:15 and 6:5; Admur 212:10 and 206:9; M”A 212:2, 206:7; Taz 212:1; Elya Raba 212:4; Shelah Shaar Haosiyos Os Kuf, end of Dinei Birchas Hanhenin Kelal 7; Tosafus Brachos 44a; Mamar Mordechai 212:1-2; Chesed Lealafim 212:4; Chayeh Adam 56:1; Kitzur SHU”A 54:2; Kaf Hachaim 212:2 and 6; Ketzos Hashulchan 58:16; Piskeiy Teshuvos 212:2 Kelal 6

Other opinions: Some Poskim rule that having intent to exempt the secondary food with the blessing of the primary food does not suffice and it must rather be at the table at the time of the blessing. [Nachalas Tzevi 212, brought in Kaf Hachaim 212:6]

[17] This law is repeated twice in Admur, once in Seder Chapter 3 and once in Seder Chapter 9, and is likewise brought twice in the M”A and SHU”A Admur, in Chapters 206 and 212. It is likewise brought twice in our Sefer, Chapter 7 and 17.

[18] Seder 3:16 and 9:5; Luach 4:15 and 6:5; Admur 212:10 and 206:9; M”A 212:2, 206:7; Taz 212:1;  Tosafus Brachos 44a

[19] So is the wording in Seder ibid “Daato Alav Bivirur.” Vetzaruch Iyun as to the intent of inclusion of this word. Is it coming to exclude one who had in mind simply to eat the secondary food, but did not have in mind to exempt it with the blessing, as write the Poskim in next footnote. Or, is it simply coming to exclude one who had general intent to eat the secondary food but did not explicitly think about it at the time of the blessing, or did not have in mind to eat it together with the primary food even though he had in mind to eat it. Seemingly however one can argue that a general intent to eat the food with the primary food and knowing this at the time that the blessing was recited suffices and it is not required to have explicit intent to exempt it with the blessing and so explicitly rules Admur regarding the general rule of intent by two Minim of same blessing and applies the same to Ikar Vitafel [See Seder 9:5; Luach 6:5; Admur 206:9; M”A 206:7; Tevuas Shur 19:33; See Piskeiy Teshuvos 206:18 footnote 58]

[20] Seder 3:16 and 9:5; Luach 4:15 and 6:5; Admur 212:10 and 206:9; M”A 212:2, 206:7; Taz 212:1; Elya Raba 212:4; Shelah Shaar Haosiyos Os Kuf, end of Dinei Birchas Hanhenin Kelal 7; Tosafus Brachos 44a; Mamar Mordechai 212:1-2; Chesed Lealafim 212:4; Chayeh Adam 56:1; Kitzur SHU”A 54:2; Kaf Hachaim 212:2 and 6; Ketzos Hashulchan 58:16; Piskeiy Teshuvos 212:2 Kelal 6

[21] Seder 9:5; Luach 6:5; Admur 206:9; M”A 206:7; Tevuas Shur 19:33; See Piskeiy Teshuvos 206:18 footnote 58

Other opinions: Some Poskim imply that one is to have explicit intent to exempt the secondary food with the blessing of the primary food. [See Mamar Mordechai 212:1; Chesed Lealafim 212:4; Kaf Hachaim 212:2; See previous footnote!]

[22] Washing: If the Tafel is bread, then in addition to Hamotzi one is to also wash hands without a blessing. [M”A 212:3; Shelah Shaar Hasiyos Os Kuf p. 96; Mateh Moshe 364; Kaf Hachaim 212:9; Seder 3:13 and Seder Netilas Yadayim Halacha 18 regarding eating Tafel bread before Ikar, and this should likewise apply when eating after Ikar. In Seder Netilas Yadayim Halacha 18 Admur adds not to say a blessing]

Other Opinions: Some Poskim rule that he is not required to wash at all as the sages never obligated one to wash on the bread when it is being eaten as a secondary food to another food as washing over bread was only instituted to be done when eating bread for the sake of satiation as commonly done by a meal. [Admur 212:10 in parentheses and Luach 4:15 in parentheses; Shut Rama 1; Mateh Moshe 364 in name of Rashal; Rabbeinu Yona Brachos 42b; See Kaf Hachaim 212:9]

[23] Setimas Admur in Seder 3:16 [unlike Luach 4:15 and Admur 212:10] and Seder 3:13 “Hameyuchedes Lah”; and 4:7 and Seder Netilas Yadayim Halacha 18; [regarding eating Tafel before; Unlike Luach 4:11; 5:7; Admur 212:8; 174:2]; Beis Yosef 212, brought in Taz 212:7 [although he rules like Rama] and M”A 212:4 [and so seems to be his opinion]; Peri Chadash 212; Kaf Hachaim 212:11

Other opinions of Admur and other Poskim: Some Poskim rule that whenever the secondary food was not included in the before blessing of the primary food, then one recites the blessing of Shehakol on the secondary food and not its particular blessing, being that it is secondary to the main food. This applies even when eating bread as a secondary food to cheese or salted fish that even if a blessing must be repeated, one only recites a blessing of Shehakol on the bread (although one must wash on the bread without a blessing – Shelah Shaar Hasiyos Os Kuf p. 96; Seder 3:13 and Seder Netilas Yadayim Halacha 18, see above!). [Luach 4:15; Admur 212:10; Rama 212:1; Taz 212:7; Or Zarua; Terumas Hadeshen; Elya Raba 212:6 that all Achronim agree with Rama and so is Ikar; See Piskeiy Teshuvos 212:2 Kelal 8 in length and footnote 33; So also rule regarding when eating the Tafel before the Ikar, and the Ikar is Shehakol, that one recites a blessing of Shehakol on the Tafel even if it is bread: Luach 4:11; 5:7; Admur 212:8 and 10; 174:2; See Kuntrus Achron 174:8; [Unlike Seder 3:13 and 4:7]; Rama 212:1; Maharach Or Zarua 38, as explained by M”A 212:4; Terumas Hadeshen] This applies even regarding the after blessing, such as if one ate less than a Kezayis of the Ikar and ate a Kezayis of the Tafel. [Meshivas Nefesh 2:5; Daas Torah 212; Kaf Hachaim 212:2; Igros Moshe 4:42]

[24] Seder ibid; Kaf Hachaim 212:2; See there that we explained that at times a blessing does not have to be repeated over a second food if it is the same exact species as the first food, or is a similar species and one has yet to finish eating the first food. Hence, one would only repeat the blessing on the Tafel if it is a totally different species then the Ikar, or one has already finished eating the Ikar and it is not the same exact species. [Ketzos Hashulchan 58 footnote 19]

[25] Seder 9:5

[26] See Piskeiy Teshuvos 206:21 212 footnote 26

[27] Seder 3:16; Ketzos Hashulchan 58 footnote 20 [In this regard, the law of primary and secondary is different than the law of wine with other beverages, in which case we rule that the after blessing over wine exempts all beverages, even if they were not included in the before blessing of the wine. See Ketzos Hashulchan ibid]

[28] See Piskeiy Teshuvos 206:21

[29] Seder 3:16; Luach 4:15; Admur 212:10; M”A 212:2, Baal Hamaor 29a

[30] The reason: As since it is common to set oneself over these foods and eat them with other foods, therefore is considered as if one already had the secondary food in mind. [Seder ibid regarding common Ikar Tafel combination; M”A 212:2; Ketzos Hashulchan 58 footnote 19]

[31] See Piskeiy Teshuvos 206:21

[32] Seder 3:16; Luach 4:15; Admur 212:10; M”A 212:2; Shelah Shaar Haosiyos Os Kuf, end of Dinei Birchas Hanhenin Kelal 7 

[33] The reason: As since it is common to set oneself over these foods and eat them with other foods, therefore is considered as if one already had the secondary food in mind. [Seder ibid]

[34] See Piskeiy Teshuvos 206:21

[35] Seder 3:17; Luach 4:16; Admur 212:11; M”A 212:2; Tosafus Brachos 44a; Chayeh Adam Kelal 56:1; Derech Hachaim  19; Chesed Lealafim 212:4; Kitzur SHU”A 54:2;  Kaf Hachaim 212:13; Ketzos Hashulchan 58:13

[36] See chapter 20; Seder 9:11

[37] The reason: As leaving one’s original area is viewed as if one has ended his previous eating session, and whatever he eats afterwards is considered a new meal. [Admur 212:11]

[38] Seder 3:17; Luach 4:16; Admur 212:11;

[39] See Seder 9:14

[40] See Seder 9:18

[41] Seder Birchas Hanehin 3:13; Seder Netilas Yadayim Halacha 18; Luach Birchas Hanehnin 4:11; Admur 212:7; Rama 212:1; Taz 212:6; Terumas Hadeshen 31; Kaf Hachaim 212:10-12; Ketzos Hashulchan 58:9 and 36:1

[42] Seder 3:13 “Hameyuchedes Lah”; 4:7; Seder Netilas Yadayim Halacha 18; [Unlike Luach 4:11; 5:7; Admur 212:8; 174:2]; Beis Yosef 212, brought in Taz 212:7 [although he rules like Rama] and M”A 212:4 [and so seems to be his opinion]; Peri Chadash 212; Kaf Hachaim 212:11; Ketzos Hashulchan 58:9 and 36:1; So rule similarly regarding when eating Tafel after the Ikar, but was not included in blessing of Ikar, that its particular blessing is recited: Setimas Admur in Seder 3:16 [unlike Luach 4:15 and Admur 212:10]

Other opinions of Admur and other Poskim: Some Poskim rule that whenever the secondary food was not included in the before blessing of the primary food, then one recites the blessing of Shehakol on the secondary food and not its particular blessing, being that it is secondary to the main food. This applies even when eating bread as a secondary food to an alcoholic beverage, that when eating it before the beverage, one only recites a blessing of Shehakol on the bread. [Luach 4:11; 5:7; Admur 212:8 and 10; 174:2;See Kuntrus Achron 174:8; [Unlike Seder 3:13 and 4:7]; Rama 212:1; Maharach Or Zarua 38, as explained by M”A 212:4; Terumas Hadeshen; Taz 212:7; Elya Raba 212:6 that all Achronim agree with Rama and so is Ikar; So rule also regarding when eating Tafel after the Ikar, but was not included in blessing of Ikar, that its particular blessing is recited: Luach 4:15; Admur 212:10; See Piskeiy Teshuvos 212:2 Kelal 8 in length] This applies even regarding the after blessing, such as if one ate less than a Kezayis of the Ikar and ate a Kezayis of the Tafel. [Meshivas Nefesh 2:5; Daas Torah 212; Kaf Hachaim 212:2; Igros Moshe 4:42] Due to this debate, some Poskim conclude that one should first eat some of the Ikar and intend to exempt with it the Tafel. [Derech Hachaim 19; Kitzur SHU”A 54:3; Kaf Hachaim 212:11] The above debate only applies if the Tafel is not Chaviv, however if the Tafel is Chaviv then according to all it receives its designated blessing. [Taz 212:7; Elya Raba 212:6; Kaf Hachaim 212:12]

[43] Implication of Seder 3:13; Seder 4:7 that the blessing on the Tafel bread does not exempt the drink

Other opinions in Admur and Poskim: Some Poskim rule that in all cases that one precedes the secondary food to the primary food, then one recites the blessing of Shehakol on the secondary food, being that it is only being eaten due to the primary food and hence loses its particular blessing. Accordingly, whenever the blessing of the primary food is Shehakol, such as a drink, only a single blessing of Shehakol is recited over the secondary food which includes also the primary food. [Luach 4:11; 5:7; Admur 212:8; 174:2; Rama 212:1; Maharach Or Zarua 38, as explained by M”A 212:4; Terumas Hadeshen]

If they are the same blessing: Obviously, in the event that the blessing of the secondary food is the same as the primary food, such as they are both the blessing of Shehakol, then a single blessing of Shehakol over the first secondary food exempts also the primary food.

[44] The reason: As it is forbidden for one to benefit from this world without a blessing [Seder ibid] and if one were to eat the secondary food without a blessing on the basis of the blessing he will say later on over the primary food, then it ends up that he ate the secondary food without any before blessing. [Admur 212:7; Beis Yosef 212 in name of Terumas Hadeshen; Kaf Hachaim 212:10]

[45] May one initially eat bread as a secondary food before the primary food: There is no issue with eating bread as a secondary food prior to eating the main food, as in any event one must recite a blessing of Hamotzi on the bread in such a case. This is unlike the case in which one eats bread as a secondary food after the primary food, in which case we rule that it is best to avoid doing so being that no blessing is recited and perhaps he truly desires to eat the bread for satiation. [Rav Alyashvili footnote 77, unlike Ketzos Hashulchan 36 footnote 2 who puzzlingly applies this rule even when eating the bread before the primary food]

[46] Seder 3:13; Seder Netilas Yadayim Halacha 18; M”A 212:3; Shut Rama 1; Mateh Moshe 364; Rabbeinu Yona Brachos 42b; Shelah Shaar Hasiyos Os Kuf p. 96; Kaf Hachaim 212:9

Other opinions: See Admur 212:10 and Luach 4:15 in parentheses that he is not required to wash at all as the sages never obligated one to wash on the bread when it is being eaten as a secondary food to another food

[47] Seder Netilas Yadayim Halacha 18 [omitted from Seder 3:13]; Kaf Hachaim 212:9;Ketzos Hashulchan 36:1

[48] Implication of Seder 3:13 and possible implication of Seder Netilas Yadayim Halacha 18 that case in discussion is with eating “Me’at Pas” or “Toeim Hapas”

[49] See Admur 212:10 in parentheses that he is not required to wash at all; Possible implication of Seder Netilas Yadayim Halacha 18 who does not limit the amount of bread; Kaf Hachaim 212:9; Vetzaruch Iyun from Seder ibid

The reason: As the sages never obligated one to wash on the bread when it is being eaten as a secondary food to another food as washing over bread was only instituted to be done when eating bread for the sake of satiation as commonly done by a meal. [Admur 212:10 ibid]

[50] Admur 212:7

[51] See previous footnotes for a dispute on this matter and that some opinions hold that one should always recite the blessing of the Shehakol on the secondary food eaten prior to the drink and hence include the drink in it as well. However, according to the final ruling the Admur in the Seder, one always says the particular blessing of the food, even if it is a secondary food.

The secondary bread does not exempt the drink: Although in general whenever one says a Hamotzi on bread it exempts with it the blessing of all drinks which are consumed during the meal, nonetheless, this only applies when the meal is being eaten in its own right to satiate, however, when eaten only as a secondary food such as in the example above, then it does not have the ability to exempt the blessing over the drink, and hence a separate blessing over the drink must be recited in addition to the blessing of Hamotzi recited over the bread. [Seder 4:7 in parentheses; See also Seder 3:8; Unlike Luach 4:11; 5:7; Admur 212:8; 174:2; which rule that in such a case a Shehakol is said over the bread, as stated above]

[52] See Seder 3:14-15; Luach 4:13; Admur 212:8-9; 215:4-5; Admur 249:11 and Kuntrus Achron there 4 [regarding preceding to eat foods before the meal on Shabbos]; Rama 212:1; Taz 212:3; M”A 215:6; 212:3; Ketzos Hashulchan 58:11; Piskeiy Teshuvos 212 footnote 33 and 215:15 footnote 91

Contradictions between Admur in 212:8-9 and 215:4-5 versus Admur 249:11 and Kuntrus Achron there and 473:17-18: There is a seeming contradiction in the rulings of Admur. On the one hand, in his Shulchan Aruch 212:8-9 and 215:4-5, and likewise in his Seder ibid and Luach ibid, he arbitrates like the ruling of the Taz ibid that one should precede the secondary food to the primary food, although bringing a dissenting opinion of the M”A ibid in Admur 215:5 which he does not record in any of his other rulings above. And on the other hand, he arbitrates in Admur 249:11 and Kuntrus Achron 249:4 like the ruling of the M”A ibid that one may never precede the secondary food to the primary food. Many Gedolei Harrabanim have attempted to answer this contradiction with various differentiations. [See Piskeiy Teshuvos 215 footnote 91 in parentheses [To differentiate between meal foods eaten before meal, and desert foods eaten before or after meal. Vetzaruch Iyun Gadol on his answer]; Seder Birchas Hanhenin Alyashvili footnote 86; Or Yisrael Monsey 69 p. 377; Pischeiy Halacha 1 footnote 26; Hearos Ubiurim 722 p. 57; 723 p. 63, 725 p. 40] My answer to these seeming contradictions is as follows: Although Admur rules [Admur 212:8-9 and Seder 3:14-15; Luach 4:13] that whenever a Tafel is more beloved then an Ikar one is to specifically precede the Tafel to the Ikar, perhaps the reason why here in 249:11 Admur rules plainly that the bread must precede whatever food he desires to eat prior to the meal is because bread is always considered more beloved than any other food, and thus according to all [even Taz and Admur in 212] must receive precedence, and if one does not do so he is making an unnecessary blessing. Now although it may happen that one in truth does generally desire a certain food more than he does bread, [as writes M”A 212:3] nevertheless one can say that since in the laws of precedence, bread always receives precedence over any other food, including foods of which are more beloved, therefore here too it receives precedence even though one will exempt the later foods blessing all together by preceding the blessing of the bread. This is similar to the logic used by Admur in 212:9 that the reason a more beloved Ikar must precede is because its main dignity lies in its ability to exempt other foods. Likewise, here by bread one can say its main dignity lies in that one specifically exempts other foods with its blessing. This can also be supported by the fact that in 212 no mention is ever made regarding a case that the Ikar is Mezonos or Hamoitzi, and rather the cases mentioned are only regarding Shehakol, Ha’adama, and Heitz. This explains how the ruling in Admur 249 does not at all contradict his previous rulings, and on the contrary, compliments it! This is unlike how many others have understood and created a contradiction in Admur saying that he retracted from his opinion in 212 and 215! Likewise, the ruling in Hilchos Pesach in 473 does not contradict anything of Admur, as there he refers to saying Borei Nefashos in middle of the meal when it can actively be exempted with Birchas Hamazon, or saying it before the meal and causing another same blessing of Ha’adama to be recited. Hence, it seems that Admurs rulings in 212 and 215 have not been properly understood, hence making it seem that his other rulings contradict it, although in truth a fine analysis shows that there is no contradiction, and that the rulings compliment each other. However, Tzaruch Iyun as a) Admur 212:8 writes that we don’t care about hierarchy of blessings when it comes to this Midas Chasidus to precede the Tafel. B) The Yeish Cholkin in Seder 3:15 hold to precede Tafel even when Ikar is Chaviv, and hence according to them, the Tafel should be preceded to the Ikar even if it is Hamotzi or Mezonos. VeHashem Yair Eineinu Betoras Rabbeinu Hagadol!

[53] See Seder 10:2 and 10:16; Luach 3:2 and 15; Admur 168:2; Rama 168:1; M”A 211:10; Taz 168:3; Beis Yosef 211; Terumas Hadeshen 32

[54] See Chapter 18 Halacha 1A that the laws of precedence only apply when both foods are present and one desires to eat both foods at this moment. Now, the entire law of Chaviv which requires one to precede the Ikar is based on the laws of precedence explained there, and hence since there is no precedence in such a case that the food is not in front of him, or he does not intend to currently eat it, then likewise here regarding the law of Ikar and Tafel, if one does not desire the Ikar at this moment, or it is not yet in front of him, then he may eat the Tafel first in all scenarios.

[55] Seder 3:14; Luach 4:13; Admur 212:8; 215:4-5 [regarding delaying to after the meal]; [Seemingly, unlike Admur 249:11; Kuntrus Achron 249:4; 473:17-18]; Rama 212:1 [according to corrected Nussach]; Taz 212:3; Even Heozer 212; Iggur 298 in name of Or Zarua 1:176 in name of Rif; Shaareiy Teshuvah 212; Erech Hashulchan 211:3, brought in Kaf Hachaim 211:22; Ketzos Hashulchan 58:11; Piskeiy Teshuvos 212 footnote 33 and 215:15 footnote 91; See regarding a similar ruling that one should postpone desert until after Bentching in order to say the proper after blessing: 1st and Stam opinion in Admur 215:5 and so concludes Admur to be stringent like this opinion especially on Shabbos and Yom Tov; See regarding preceding to eat foods before the meal on Shabbos: Admur 249:11 and Kuntrus Achron there 4

Other Opinions [Mishneh Berurah; Sephardim]: Some Poskim rule that one may never precede the Tafel to the Ikar, even on Shabbos, due to the prohibition of increasing in unnecessary blessings. [Yeish Cholkim in Admur 215:5 regarding delaying desert until after the meal (omitted from Seder ibid; Luach ibid and Admur 212:8, however recorded Bestam in Admur 249:11; Kuntrus Achron 249:4]; Admur 249:11 and Kuntrus Achron 249:4 regarding preceding foods to Hamotzi; M”A 215:6; 212:3; Kneses Hagedola 46; Birkeiy Yosef 46:6; Chesed Lealafim 215:6; M”B 168:43; Kaf Hachaim 212:5 to always say Bracha on Tafel due to Safek Brachos Liehakel; 215:30 regarding not eating before Hamotzi; Piskeiy Teshuvos 212:2 Kelal 9 footnote 33; 215:15 footnote 91 that everyone argues on Admur; In 212 footnote 33 he adds it is also prohibited due to causing oneself to enter into doubt and dispute over the before blessing that is to be said on a Tafel, as explained in Halacha C!] Other Poskim rule that one may only precede the Tafel on Shabbos for the sake of 100 blessings [Shelah Shabbos 134a, brought in M”A 215:6; Admur in Kuntrus Achron ibid that so is also ruling of Or Zarua, Darkei Moseh, Maharam Galanti, Sefer Hazichronos, Kneses Hagedola, Tur, Rosh and Shulchan Aruch and one may rely on them against the M”A]

[56] Admur 212:8

The reason: As since one’s entire desire is to only eat the secondary food after eating the primary food, therefore we cannot obligate him to precede eating the secondary food just for the sake of increasing in particular blessings, when he does not desire to do so. [Admur 212:8]

[57] See Admur 212:8; Seder 3:15; Michaber 212:1

[58] Admur 212:8

[59] The reason: One is to precede the eating of the Tafel to that of the Ikar in order to increase in blessings, as one should always increase in necessary blessings and decrease in unnecessary blessings. [Seder ibid, Luach ibid; Admur ibid; Rambam end of Hilchos Brachos; See also Admur 215:3 for the severity of saying unnecessary blessings, as explained in length in chapter 3] Now, this additional blessing which is recited over the secondary food is considered a necessary blessing being that it is the designated blessing for the secondary food while the blessing of the primary food is not its designated blessing. [In other words, it is proper for one to say the particular designated blessing of a food product even if one has the ability to exempt it with a different blessing, and in this case we apply the rule that it is a Mitzvah to increase in blessings.] The entire instruction and command to diminish in blessings was only said in a case that the two foods share the same designated blessing and hence one is able to exempt both foods with a single designated blessing [such as if the blessing of both foods is Shehakol, in which case one should only say one blessing of Shehakol on both foods even if they are both primary foods and not secondary to each other]. [Seder ibid; Luach ibid; Admur ibid; Taz ibid; Even Haozer ibid; Iggur ibid]

The reason this does not pose an issue of the Tafel losing its particular blessing: As stated above, in the other opinions, some Poskim rule that one should never precede the secondary food being that some Poskim hold that whenever a blessing needs to be said over a secondary food, it loses its designated blessing and receives the blessing of Shehakol, and so ruled Admur in his Luach and Shulchan Aruch. [see Halacha C] If so, a great question is asked against the entire ruling above which is recorded also in the Luach and Shulchan Aruch that encourages one to precede the secondary food for the sake of gaining the particular blessing, if in any event one will have to recite a Shehakol over the food, hence destroying the entire premises for why it should be preceded. However the explanation is as follows: Even according to the opinion who rules that the secondary food loses its individual blessing this only applies when it is eaten in the form of being secondary to the primary food, however, when it is being eaten on its own not due to the primary food then everyone agrees it receives its individual blessing. Hence, when preceding the secondary food to the primary food just for the sake of giving it an individual blessing then it indeed deserves an individual blessing, being that at this point it is not being eaten as a secondary food. This is in contrast to a secondary food that is eaten in preparation for the primary food, or as a chaser after it was eaten in which case, it’s current eating is simply due to the primary food and it hence loses its designated blessing according to some opinions.

[60] Admur 212:8; Ketzos Hashulchan 58 footnote 14

The reason: As we only apply the rule of precedence, to precede a higher level blessing to a lower level blessing when both foods will receive their particular blessing. However, in a case that preceding the higher level blessing of the primary food will cause the secondary food not to receive a blessing at all [having been included in the blessing the primary food], then on the contrary it is better to precede the secondary food than to precede the primary food in order so both foods in the end receive the particular blessing. [Admur ibid]

[61] Elya Raba 212:3; Kaf Hachaim 212:5

[62] In truth, pickle juice is under debate as to whether its blessing is Ha’adama or Shehakol, as explained in chapter 16 Halacha 9. This is a further reason for one to include it in the blessing of Shehakol which is said on the primary beverage, in order to avoid entering a debate of its blessing. However, notwithstanding this reason one should always precede the primary food to the secondary food when they share the same blessing.

[63] Seder 3:15; See also Luach 4:14 and Admur 212:9

[64] 1^st Stam opinion in Seder ibid; Only opinion in Luach 4:14 and Admur 212:9; Rama 212:1; Taz 212:3; Iggur 298 in name of Or Zarua 1:176 in name of Rif; Ketzos Hashulchan 58:11;

[65] The reason: As the main honor of a food that is meant to receive precedence over another food is its ability to exempt the blessing of the other food with its blessing, and hence since a more beloved primary food is due the honor of precedence, therefore one is to include the blessing of the secondary food within the blessing the primary food. [Admur 212:9]

[66] See Seder 10:7 that all blessings receive precedence over Shehakol even if the Shehakol is more Chaviv

[67] Seder ibid; Luach ibid; Admur 212:8; Elya Raba 211:6

The reason: As we only apply the rule of precedence, to precede a higher level blessing to a lower level blessing when both foods are considered a primary food. However a secondary food which is only being eaten due to the primary food and would not be eaten at all if not for it, does not deserve to be proceeded over the primary food. [Seder ibid; Luach ibid; Admur ibid]

[68] Seder ibid; Luach ibid; Admur ibid; Taz 212:3

The reason: [Although in Seder 10:15 we rule that it is considered Chaviv even if it is only more Chaviv at this current eating session, nevertheless] in this case we do not follow the current belovedness of the secondary food being that it is only more beloved due to the primary food that he’s eating with it, and would not be considered more beloved when eaten alone, and the law is that whenever one eats a primary food with a secondary food the blessing of the primary food exempts the secondary food even if it is more beloved. [Admur 212:8; Ketzos Hashulchan 58 footnote 15]

[69] Setimas Admur Seder 3:15 in omission of word Leolam brought in Luach and Admur SHU”A ibid

Other opinions of Admur: In Luach ibid and 212:9 Admur adds the word “Leolam” which implies that we only consider the Ikar as Chaviv to require its precedence if it is always more beloved than the secondary food. However if at times the secondary food is more beloved than the primary food, and likewise now it is more beloved than the primary food, then one may precede the secondary food. However, in truth one must interpret the word Leolam to simply mean that the Ikar is more beloved currently and majority of the time, in which case it is the Halachic Chaviv.

[70] Admur 212:9; Luach 4:14; Seder 10:15 that we follow either majority or current belovedness by Chaviv

[71] Yeish Cholkin in Seder 3:15 [omitted from Lauch ibid and Admur 212:9]; Shelah Shaar Haosiyos Os Kuf Dinei Birchas Hanehnin 5:5; Elya Raba 211:6; Erech Hashulchan 211:3, brought in Kaf Hachaim 211:22; Ketzos Hashulchan 58:11; See Chidushei Tzemach Tzedek 198

[72] Seder ibid [See also Admur 215:5; 46:1; 290:1]

[73] See Seder 3:7 [and Luach 4:5; Admur 168:14; M”A 168:22; Shelah Shaar Haosiyos Kuf] who implies that that one may not precede foods to Mezonos, and so explicitly rules Shelah ibid; See Admur 249:11 and Kuntrus Achron 249:4 that one may not precede foods to Hamotzi, and 215:5 that some say one may not even delay foods until after Birchas Hamazon due to the Issur to increase in blessings. As we explained in the footnotes in the beginning of this Halacha in an attempt to resolve the seeming contradiction between this ruling and the rulings of Admur in 212:8, and Seder 3:14 and Luach 4:13, that this ruling refers to when the Ikar is Hamotzi and Mezonos while the other rulings refer to when the Ikar is Shehakol, Ha’adama, or Haeitz. See there! VeTzaruch Iyun from Admur 212:8 which writes that we don’t care about hierarchy of blessings when it comes to this Midas Chasidus to precede the Tafel. And from the Yeish Cholkin in Seder 3:15 who holds to precede Tafel even when Ikar is Chaviv; See footnote 43 of Rav Alyashvili who learns based on Shelah ibid that the main reason that one may not precede the Tafel is because the case refers to a cooked item, as when an item is cooked, all ingredients become one food. However, when eating Mezonos with a spread, in his view, one may precede the spread to the Mezonos! However, he then makes the second suggestion that the reason is because the bread or Mezonos is Ikarand has a Din Kadima, as we explained.

Other opinions: Some Poskim rule that one may always choose to precede a Tafel to an Ikar even by Hamotzi, and doing so never transgresses a Bracha Sheiyno Tzericha. [Erech Hashulchan 211:3, brought in Kaf Hachaim 211:22]

[74] See Seder 10:10-12 and 14 that it receives Kadima over all other blessings, even if the other food is Chaviv, and hence its power of precedence is even greater than Chaviv.

[75] The reason: As stated above, that we only promote the preceding of a Tafel to the Ikar if the Ikar is not Chaviv, as if it is Chaviv one is to include the blessing of the secondary food within the blessing the primary food as the main honor of a food that is meant to receive precedence over another food is its ability to exempt the blessing of the other food with its blessing. [Admur 212:9] Now, if this applies by a Chaviv Ikar of any blessing, then certainly it should apply by a Hamotzi or Mezonos Ikar [even if not Chaviv] as Hamotzi and Mezonos are viewed as more powerful than Chaviv in the laws of Kadima of Brachos, as stated in the previous footnote, and hence here too we should apply the rule that “the main honor of a food that is meant to receive precedence over another food is its ability to exempt the blessing of the other food with its blessing.” [However, Tzaruch Iyun as a) Admur 212:8 writes that we don’t care about hierarchy of blessings when it comes to this Midas Chasidus to precede the Tafel. B) The Yeish Cholkin in Seder 3:15 hold to precede Tafel even when Ikar is Chaviv, and hence according to them, the Tafel should be preceded to the Ikar even if it is Hamotzi or Mezonos.] 

[76] See Admur 212:8-9; Seder 3:14-15; Luach 4:13; Taz 212:3 who all explicitly mention the case involving an Ikar which has a blessing of Shehakol, Ha’adama, or Haeitz, and omit the blessings of Mezonos and Hamotzi, seemingly due to the above reason.

[77] Admur in Kuntrus Achron ibid [that so is also ruling of Or Zarua, Darkei Moseh, Maharam Galanti, Sefer Hazichronos, Kneses Hagedola, Tur, Rosh and Shulchan Aruch and one may rely on them against the M”A]; See Seder 3:15 that we rely on lenient opinion who precedes Tafel even to Ikar Chaviv for sake of 100 blessings on Shabbos; Shelah Shabbos 134a, brought in M”A 215:6

Other Opinions [Mishneh Berurah; Sephardim]: Some Poskim rule that one may never precede the Tafel to the Ikar, even on Shabbos, due to the prohibition of increasing in unnecessary blessings. [Admur 249:11 and Kuntrus Achron 249:4 regarding preceding foods to Hamotzi; Yeish Cholkim in Admur 215:5 regarding delaying desert until after the meal (omitted from Seder ibid; Luach ibid and Admur 212:8, however recorded Bestam in Admur 249:11; Kuntrus Achron 249:4]; M”A 215:6; 212:3; Kneses Hagedola 46; Birkeiy Yosef 46:6; Chesed Lealafim 215:6; M”B 168:43; Kaf Hachaim 212:5 to always say Bracha on Tafel due to Safek Brachos Liehakel; 215:30 regarding not eating before Hamotzi; Piskeiy Teshuvos 212:2 Kelal 9 footnote 33; 215:15 footnote 91 that everyone argues on Admur;

[78] See Piskeiy Teshuvos 212:5 footnote 53

[79] Setimas Kol Haposkim who never mention such a Midas Chassidus to precede the Shehakol to Hagafen [See Seder 1:21; Luach 5:11; Admur 174:4 and 7; 204:12; 272:13]; Second approach [and seeming conclusion] of Ketzos Hashulchan 54 footnote 7 to always say Hagafen first

Other opinions: Another possible way of learning is that based on the rules explained above, in truth due to Midas Chassidus one should precede the Shehakol of the drink to the Hagafen of the wine unless the wine is more Chaviv then the drink. [First initial approach of Ketzos Hashulchan 54 footnote 7]

[80] The reason: As wine is defined as similar to Chaviv [See Seder 10:13 that Hagafen is more Chashuv then all blessings except Mezonos and Hamotzi, and overrides Chaviv in Dinei Kadima], and hence one must precede the Hagafen to the Shehakol drink.] Now, we stated above that we only promote the preceding of a Tafel to the Ikar if the Ikar is not Chaviv, as if it is Chaviv one is to include the blessing of the secondary food within the blessing the primary food as the main honor of a food that is meant to receive precedence over another food is its ability to exempt the blessing of the other food with its blessing. [Admur 212:9] Now, if this applies by a Chaviv Ikar of any blessing, then certainly it should apply by a Hagafen Ikar [even if not Chaviv] as Hagafen is viewed as more powerful than Chaviv in the laws of Kadima of Brachos, as stated above, and hence here too we should apply the rule that “the main honor of a food that is meant to receive precedence over another food is its ability to exempt the blessing of the other food with its blessing.” [See Ketzos Hashulchan ibid who suggests the power of wine is not due to Ikar/Tafel, but rather due to being the head of all drinks, and hence should always precede; However, Tzaruch Iyun as a) Admur 212:8 writes that we don’t care about hierarchy of blessings when it comes to this Midas Chasidus to precede the Tafel. B) The Yeish Cholkin in Seder 3:15 hold to precede Tafel even when Ikar is Chaviv, and hence according to them, the Tafel should be preceded to the Ikar even if it is Hamotzi or Mezonos. However, according to the explanation of Ketzos Hashulchan, this question would not apply.] 

[81] Rav Alyashvili in footnote 43 and 78 based on Seder 3:7 regarding pastry filled dough and the fact that in Seder 3:14 the entire case in discussion is by a Tafel that is eaten after the Ikar, based on Shelah Shaar Haosiyos Kuf and Admur 212:5 and 7:10 that a cooked food is considered one entity

[82] What forced the previous conclusion of Rav Alyashvili was the fact that Admur in Seder 3:7 omitted the act of piety to precede the blessing over the filling over the blessing of the pastry. Hence, he concludes that by baked or cooked foods, the rule doesn’t apply. However, in truth one can simply explain as we explained above to answer the various contradictions in Admur, that whenever the main food is Mezonos or Hamotzi, it has the status of Chaviv, in which case one is obligated to precede it over the Tafel. However, when the Tafel is the defined Chaviv, then it may be preceded even by cooked mixtures. Thus, it is permitted and considered an act of piety to remove raisins from a vegetable salad, or cooked legumes and first say a blessing over it, than to straightaway say a blessing over the vegetable salad or legumes and have it include the raisins.

[83] Seder 3:16; Ketzos Hashulchan 58 footnote 20 [In this regard, the law of primary and secondary is different than the law of wine with other beverages, in which case we rule that the after blessing over wine exempts all beverages, even if they were not included in the before blessing of the wine. See Ketzos Hashulchan ibid; Chapter 15 Halacha 5b]; See Piskeiy Teshuvos 212:2 Kelal 6 footnote 27 and 174:5 footnote 35

Other opinions: Some Poskim imply that the secondary food is always included in the after blessing, even if it was not included in the before blessing. [See Piskeiy Teshuvos ibid]

[84] See Admur 249:10-11; Kuntrus Achron 4; Kaf Hachaim 215:30; Piskeiy Teshuvos 215:15; 249:5

[85] If he is hungry or craves it then let him simply wash and eat the bread. If, however, he does not desire to eat any bread until he eats something to tame his ravished stomach, then this is included in the next Halacha.

[86] The above however refers to that one plans to eat the food regardless. If however one does not desire at all to eat the food and is only eating it in order to increase in blessings and fulfill the 100 required blessings then there is no prohibition involved as is explained next. [Kuntrus Achron 249:4].  

[87] This applies even if the food which he desires to eat now is more desirable then the bread. [see below]

[88] The reason: As he could have exempted it with the before or/and after blessings said on the bread. Now although Admur rules [212:8-9] that whenever a Tafel is more beloved then an Ikar one is to specifically precede the Tafel to the Ikar, [and hence one may ask why here is no mention made of this differentiation] perhaps the reason why here Admur rules plainly that the bread must precede whatever food he desires to eat prior to the meal is because bread is always considered more beloved than any other food, and thus according to all [even Taz and Admur in 212] must receive precedence, and if one does not do so he is making an unnecessary blessing. Now although it may happen that one in truth does generally desire a certain food more than he does bread, [as writes M”A 212:3] nevertheless one can say that since in the laws of precedence, bread always receives precedence over any other food, including foods of which are more beloved, therefore here too it receives precedence even though one will exempt the later foods blessing all together by preceding the blessing of the bread. This is similar to the logic used by Admur in 212:9 that the reason a more beloved Ikar must precede is because its main dignity lies in its ability to exempt other foods. Likewise here by bread one can say its main dignity lies in that one specifically exempts other foods with its blessing. This can only be supported by the fact that in 212 no mention is ever made regarding a case that the Ikar is Mezonos or Hamoitzi, and rather the cases mentioned are only regarding Shehakol, Ha’adama, and Heitz. See also Piskeiy Teshuvos 215 footnote 91 for an alternative explanation

[89] However, perhaps in such a case we can say that since he does not have ability to eat bread at this very moment, as he must wait on everyone else to wash for the bread, then perhaps it is considered as if the bread is not in front of him, in which case there is no prohibition against preceding the eating of other foods, just as there is no prohibition for one to snack at 5:00, even though a bread meal of dinner will be served at 5:15. Vetzaruch Iyun.

[90] Such as one desires to eat it on an empty stomach, or simply desires and craves to eat it before the meal. This also includes if one does not desire at all to eat the food and is only eating it in order to increase in blessings and fulfill the 100 required blessings. [Kuntrus Achron 249:4].  

[91] The reason: As one is never required to make a certain food secondary to another food if he does not wish to do so, hence there is no prohibition of “increasing in blessings in vain” applicable here. [Magen Avraham 215:6; Kuntros Achron 249:4] Likewise, the laws of precedence of blessings only apply when one desires to eat both foods at the same time and not one before the other. Hence there is no transgression against the precedence laws by one preceding a food to the meal when he desires to eat it then and not later. [Kuntrus Achron ibid] This applies even in accordance to the Magen Avraham [212:3] who generally rules that one must always precede an Ikar to the Tafel, even when the Tafel is more beloved. [see M”A in 215/6] Thus one must conclude that the Magen Avraham there [in 212:3] was only referring to a case that the Tafel is equally beloved to the person whether he eats it before or after the Ikar. However in a case that one specifically desires to eat it before the Ikar then the M”A too would agree that it is permitted to precede it in its blessing. [Kuntrus Achron ibid]

[92] See Seder 4:11, 13; Luach 5:12; Admur 174:6; Kuntrus Achron 249:4

[93] The reason: As without bread one does not fulfill his obligation of the Shabbos meals. [Admur ibid]

[94] The reason: As from the letter of the law there is no actual obligation for one to eat the Shabbos meal with an appetite. [Admur ibid]

[95] Conclusion of Admur Kuntrus Achron 249:4 [that so is also ruling of Or Zarua, Darkei Moseh, Maharam Galanti, Sefer Hazichronos, Kneses Hagedola, Tur, Rosh and Shulchan Aruch and one may rely on them against the M”A; Unlike Admur 249:11 who concludes like the M”A 215:6; 212:3]; See Seder 3:15 that we rely on lenient opinion who precedes Tafel even to Ikar Chaviv for sake of 100 blessings on Shabbos; Shelah Shabbos 134a, brought in M”A 215:6; Biur Halacha 249 “Mutar” that so is custom; Shulchan Hatahor 249:12; Piskeiy Teshuvos 249:5

Other Opinions [Mishneh Berurah; Sephardim]: Some Poskim rule that one may never precede the Tafel to the Ikar, even on Shabbos, due to the prohibition of increasing in unnecessary blessings. [Admur 249:11; Yeish Cholkim in Admur 215:5 regarding delaying desert until after the meal (omitted from Seder ibid; Luach ibid and Admur 212:8, however recorded Bestam in Admur 249:11; Kuntrus Achron 249:4]; M”A 215:6; 212:3; Kneses Hagedola 46; Birkeiy Yosef 46:6; Chesed Lealafim 215:6; M”B 168:43; Kaf Hachaim 215:30 and 212:5 to always say Bracha on Tafel due to Safek Brachos Liehakel; Piskeiy Teshuvos 215:15 footnote 91 that everyone argues on Admur and 212:2 Kelal 9 footnote 33]

[96] See Seder 4:11; Admur 174:6; Piskeiy Teshuvos 174:14

[97] Vetzaruch Iyun as to why no mention of this is recorded in the Poskim ibid!

[98] See Chapter 18 Halacha 1A that the laws of precedence only apply when both foods are present and one desires to eat both foods at this moment. Now, the entire law of Chaviv which requires one to precede the Ikar is based on the laws of precedence explained there, and hence since there is no precedence in such a case that the food is not in front of him, or he does not intend to currently eat it, then likewise here regarding the law of Ikar and Tafel, if one does not desire the Ikar at this moment, or it is not yet in front of him, then he may eat the Tafel first in all scenarios.

[99] 1st and Stam opinion in Admur 215:5 and so concludes Admur ibid to be stringent like this opinion especially on Shabbos and Yom Tov in order to accumulate 100 blessings [unlike Admur 249:11; 473:17-18]; Kuntrus Achron 249:4 regarding preceding to eat foods before the meal on Shabbos “One who relies on all these opinions against the M”A “Ein Mazchichin Oso”; Even Heozer 212; See Admur 213:6; Piskeiy Teshuvos 215:15; See regarding a similar ruling that one should precede the Tafel to the Ikar in order to say the proper before blessing: Seder 3:14; Luach 4:13; Admur 212:8; Rama 212:1 [according to corrected Nussach]; Taz 212:3; Even Heozer 212; Iggur 298 in name of Or Zarua 1:176 in name of Rif; Shaareiy Teshuvah 212; Ketzos Hashulchan 58:11; Piskeiy Teshuvos 212 footnote 33 and 215:15 footnote 91; See regarding preceding to eat foods before the meal on Shabbos: Admur 249:11 and Kuntrus Achron there 4

Other Opinions in Admur and other Poskim: Some Poskim rule that one may not delay dessert until after Bentching even on Shabbos. [Yeish Cholkim in Admur 215:5 (omitted from Seder ibid; Luach ibid and Admur 212:8, however recorded Bestam in Admur 249:11; Kuntrus Achron 249:4]; Admur 249:11 and Kuntrus Achron 249:4 regarding preceding foods to Hamotzi; M”A 215:6; 212:3; Kneses Hagedola 46; Birkeiy Yosef 46:6; Chesed Lealafim 215:6; Kaf Hachaim 215:30; 212:5; Piskeiy Teshuvos 215:15] Some Poskim rule that one may only delay dessert on Shabbos for the sake of 100 blessings [Shelah Shabbos 134a, brought in M”A 215:6; Admur in Kuntrus Achron ibid that so is also ruling of Or Zarua, Darkei Moseh, Maharam Galanti, Sefer Hazichronos, Kneses Hagedola, Tur, Rosh and Shulchan Aruch and one may rely on them against the M”A]

Contradictions between Admur in 215:4-5 and 212:8-9 versus Admur 249:11 and Kuntrus Achron there and 473:17-18: See Halacha F in first footnote!

[100] See Admur 212:8

[101] Background: The rule is that whenever one eats a dessert food during a meal that he must say before blessing prior to eating it, although he does not recite an after blessing after eating it, as its after blessing is included in Birchas Hamazon. Accordingly, the question is raised regarding what is better to be done: Is it better for one to not increase in after blessings, and specifically eat the dessert food prior to Bentching, in order so he can include its after blessing in the Bentching, and hence save an extra after blessing from needing to be said. Or do we say on the contrary, that it is better that one push it off dessert until after Bentching in order so one can say the proper after blessing after the food and not have it included in Bentching, which is not the specified after blessing over the dessert food. Practically, this matter is under debate amongst the Poskim with some holding that it is forbidden to delay eating dessert until after Bentching being that it is forbidden to increase in blessings, and with other Poskim ruling that one is specifically to delay eating dessert until after Bentching being that it is proper to say the proper after blessing for food and in such a case we don’t apply the prohibition against increasing in blessings. Others hold that even according to the premises that the delaying of dessert does transgress increasing in blessings, Shabbos is an exception being that one needs to increase in blessings for the sake of reaching 100 blessing. Practically, while most opinions conclude like the first opinion above that even on Shabbos one is not to delay dessert until later, Admur concludes like the second opinion which states that it should be delayed until after Bentching, and writes that especially on Shabbos one is to follow this opinion in order to gain the 100 blessings. Now, while some individuals learn that Admur’s opinion in this matter is not conclusive as he contradicts himself elsewhere, in my opinion, after a careful analysis in all the areas where Admur discusses this matter there is no contradiction at all and on the contrary the rulings complement each other, and hence the clear conclusion of Admur remains without any contradiction from any other area that dessert is to be delayed until after Bentching.

[102] See Seder 3:7 and 11; Luach 4:5 and 9; Admur 168:9; 212:1 and 5; Taz 168:11; 212:8; Ketzos Hashulchan 58:9; Piskeiy Teshuvos 212:2 – 3

Contradiction in Taz and Admur ibid: There seems to be a contradiction in  the Taz ibid and Admur ibid, as in some sources [Seder 3:11; Luach 4:9; Admur 215:5]  they state that the secondary food does not require a blessing even when eaten alone afterwards while in other sources [Seder 3:11; Luach 4:9; Admur 215:5; Taz 212:8] they state that a blessing must be recited when eating the secondary food on its own after finishing eating the primary food. Rav C.S. Deitch in Hearos Ubiurim Vol. 2 pp. 121-125 explains that there is no contradiction, and that the former ruling which exempts a blessing from being said refers to a case that the foods were cooked together in which case the become one single unit, while the latter sources which require a blessing to be said refer to a case if they were not cooked together. However, see Piskeiy Teshuvos 212:2 Kelal 2 footnote 17 who learns that the former sources discuss when the Tafel is not Chaviv, while the later sources discuss when it is Chaviv. Vetzaruch Iyun Gadol on his Chiluk!

[103] Seder 3:7; Luach 4:5; Admur 168:9; 212:1 and 5; Taz 168:11[However this only applies to the leftover filling of that food. However if take a separate portion of the filling, such as took jam out of the jar and ate it plain after eating the Mezonos then a blessing must be said on the filling, as this new jam was never a Tafel to that food. So is proven from 4:3]

[104] One way of understanding Seder 3:11; Luach 4:9; Admur 215:5; Taz 212:8

[105] M”B 168:46; Ketzos Hashulchan 58 footnote 10; Piskeiy Teshuvos 212:2 Kelal 2

[106] Piskeiy Teshuvos 212:2 Kelal 2

[107] Ketzos Hashulchan ibid rules that no blessing is recited, and so would apply according to M”B ibid; However, see Hearos Ubiurim ibid that a blessing should be recited being that it was not cooked together and so also learns Rav Alyashvili