2. Defining the Ikar and Tafel:

After having clarified all of the general rules and conditions of when the blessing over an Ikar food can exempt with it the blessing of a Tafel food, a most fundamental aspect of the discussion will now be explained in this Halacha, which is how to identify the Ikar versus the Tafel food. When is an ingredient in a mixture defined as and Ikar and when as a Tafel? Is it simply psychological, based on one’s personal intent and preference, that when he likes one of the two foods more than the other it is defined as a Ikar? Or, are there more defined rules and guidelines such as which is the majority ingredient, or, which ingredient is the purpose of the eating? Is it possible for a mixture to only have Ikar foods, and if so how many blessings shall be said in such a case? So, as we will clarify in this Halacha, the definition of an Ikar and Tafel is not necessarily subjective to the eaters personal preference of what he views as the main food, and it is rather dependent on a number of factors, such as, 1) Does the mixture contain a Mezonos or Hamotzi ingredient? 2) Is the food mixed together, cooked together, or is it eaten one on top of the other or one after the other? 3) Is there a majority ingredient in the mixture? 4) Is one of the ingredients only being eaten because of the other ingredient, such as to enhance it? 5) Are the ingredients large and individually recognizable form each other? All this will be clarified in this law.

1. The law when there is no Mezonos or Hamotzi ingredient involved:[1]

The Tafel is defined as the food added to enhance the Ikar, and would not be eaten if not for Ikar:[2] In a mixture of two foods or when eating two foods together [whether cooked or not cooked[3]], of two different blessings [of which neither are the blessing of Mezonos or Hamotzi], an Ikar is defined as a food ingredient which is the main focus and intent of the dish, and can be eaten on its own even without the Tafel[4], while a Tafel is defined as a secondary ingredient which is simply eaten in order to enhance and improve the eating experience of the Ikar ingredient. [By foods which are not mixed together but are eaten together then the Tafel is additionally determined by an ingredient which is only eaten due to the Ikar ingredient[5] and he would not have eaten the Tafel food right now if not for the Ikar food.[6]] In such a case, 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 Tafel is the majority ingredient and even by a cooked food.[7] This applies even if the secondary food is of a greater significance than the primary food, such as a fruit which is secondary to a vegetable, nonetheless, the vegetable remains the Ikar.[8] Likewise, even if the secondary food is more beloved than the primary food, the primary food remains defined as the Ikar.[9] This applies even if the Tafel is a large piece of food which is recognizable on its own.[10] However, regarding very large pieces, see below! However, this does not apply if he would not want to consume the Ikar without the secondary food which is also eaten for satiation or taste. In such a case the Ikar intent food is considered the Tafel, and the secondary intent food becomes the Ikar food for the blessing, and it is only when the Ikar food can and would be eaten on their own separately that we say that they are both defined as Ikar foods.[11]]

• Apple dipped in honey:[12] Only Haeitz is recited.
• Example – Honey coated hazelnuts:[13] Hazelnuts which are fried in honey to sweeten them receive the blessing of Haeitz, as the hazelnut is defined as the main Ikar ingredient, while the honey is secondary to it and simply added to enhance and improve its taste.
• Example – Candy coated apples:[14] Apples which are dipped in a liquid candy or caramel paste to create a coating over the Apple receive the blessing of Haeitz, as the Apple remains the main ingredient while the coating is secondary to it, being added simply to enhance its eating experience.
• Fruit Jam:[15] Jam which is made with recognizable pieces of fruit or vegetable or spices and sugar or honey, the fruit or vegetable or spice is defined as the Ikar even if the honey is the majority ingredient[16], and hence one recites a blessing of Haeitz or Ha’adama on the jam, depending on the blessing of the fruit.[17] [If the fruits are finely ground to the point that they are no longer recognizable than whether their blessing remains Haeitz is dependent on whether it is common for this food to be eaten in its ground state[18], and if not then its blessing is under debate as explained in length in chapter 14 Halacha 1.]
• Spiced honey and spiced sugar candy:[19] Honey or candy which is spiced with various different types of crushed spices in order to enhance the flavor, the honey is considered the Ikar while the spices are considered secondary and hence the blessing is Shehakol [even if the spices are commonly eaten crushed, and hence would receive the blessing of Haeitz when eaten on its own[20]] as the spices are there to enhance the honey and give it flavor.
• Example – Onion with Avocado: Sliced Avocado with onion, even if onion is majority, say Haeitz on Avocado which is Ikar.
• Example – Vegetable salad with craisins or olives:[21] Vegetable salad which contains craisins or olives, receives the before blessing of Ha’adama and after blessing of Borei Nefashos. [However, it is a Mitzvah Min Hamuvchar to first recite a blessing on the Tafel olives or craisins and then say a blessing on the vegetables, as explained in Halacha 1F.]
• Example – Rice with raisins:[22] Rice which contains raisins receives the blessing of the rice.
• Tuna salad with onions, or olives:[23] Tuna fish which contains onions or olives, receives the before blessing of Shehakol and after blessing of Borei Nefashos. [However, it is a Mitzvah Min Hamuvchar to first recite a blessing on the Tafel olives or craisins and then say a blessing on the vegetables, as explained in Halacha 1F.]
• Soup: See Chapter 16 for the blessing on the various different types of soups!

If both foods are main intent: In the event that both ingredients of the food dish are being eaten for their own intrinsic purpose, and neither ingredient is being eaten to enhance the other, or both ingredients are being eaten to enhance each other with both being the main intent, then both ingredients are defined as Ikar foods. [This can be determined by evaluating whether one would desire at this time to eat each one of the foods in its own right even if the other food was not around. If indeed one would desire to eat each food on its own if the other food was not around, and is simply eating them both together being that they enhance each other, then they’re both defined as Ikar foods.[24] If, however, one would not currently eat one of the two foods if not for the Ikar food, then it is defined as a Tafel. Furthermore, even by an Ikar food which is the main intent, if he would not want to consume it without the secondary food which is also eaten for satiation or taste, then it is considered the Tafel, and the secondary intent food becomes the Ikar food for the blessing, and it is only when both foods are the main intent and can and would be eaten on their own separately that we say that they are both defined as Ikar foods.[25]] Nonetheless, even when both ingredients are defined as Ikar foods, in certain cases, we only say a blessing on the majority ingredient which due to its majority becomes defined as the Ikar, as will be explained next.  

Following the majority ingredient if both foods are Ikar and cooked together:[26] In a mixture, whenever there is a food of one blessing which is defined as an Ikar ingredient [as explained above] and a secondary food [i.e. Tafel] of another blessing, then one recites a blessing on the main food [i.e. Ikar] and with it he exempts the secondary food [i.e. the Tafel] even if the Tafel is the majority ingredient.[27] However, if both foods are Ikar foods [as explained above], as none of the foods are being eaten as secondary to the other [then if the ingredients are cooked together[28], such as stir fried ground meat with vegetables, or are mixed together to the point of being inseparable[29],] then the majority ingredient becomes defined as the Ikar, and one recites a blessing only on the majority ingredient and with it exempts the minority ingredient which becomes defined as the Tafel.[30] [This applies even to a non-water liquid, that if the liquid and solid are both viewed as the Ikar, and the liquid is the majority ingredient, then one says a blessing on the liquid and with it exempts the solid even if the solid is large.[31] This, however, is with exception to water, which is never considered the Ikar over a solid Ikar even when it is majority.[32] Likewise, possibly this is with exception to meat, which may require its own blessing even when cooked with majority vegetables.[33]]

Saying a blessing on both foods if both are Ikar and not cooked and blended together:[34] If the two Ikar foods are not mixed into each other [to the point of being inseparable[35]] and are not cooked together [i.e. a peach lettuce salad, cereal and milk when both are viewed as Ikar], then one is to say a blessing on both foods even if one is the majority ingredient over the other.

Large pieces of foods:[36] Whenever a food is defined as an Ikar either due to the intent of the cooking or due to it being the majority ingredient and another food is defined as a Tafel, the Ikar exempts the Tafel even if the Tafel is large and recognizable on its own.[37] This however may be with exception to meat which may require its own blessing even when cooked with an Ikar food.[38] [Furthermore, some Poskim[39] rule that very large and recognizable pieces even in a cooked mixture are never considered Tafel and always require an individual blessing. Practically, due to the doubt and debate, one should remove the large pieces from the mixture and recite a blessing over them, prior to saying a blessing on the Ikar.[40] This is in addition to the Mitzvah Min Hamuvchar to always first recite a blessing on the Tafel food and then say a blessing on the Ikar food even if the Tafel food is small, as explained in Halacha 1F. This, however, would only apply if the Tafel food is eaten at the very least for the sake of added satiation or taste. If however it is simply being eaten as a chaser after eating the Ikar food[41], or for the sake of using it to scoop up the food and prevent dirtying one’s hands[42], then no blessing is said.]

• Example – Peach lettuce salad:[43] Typically, both are viewed as Ikar when peaches are large slices. Hence, one is to recite a blessing on both individually, first on the peaches and then on the lettuce [as we do not follow majority by two Ikars of non-cooked mixtures nor when pieces are individually recognizable]. If peaches are very small, then typically the lettuce is viewed as Ikar, so only Ha’adama is recited [although is Mitzvah Min Hamuvchar to recite first a blessing on the peaches].
• Example – Stir fry vegetables with meat or chicken:[44] Typically, both are viewed as Ikar. Hence if majority is meat say Shehakol, if majority is vegetables, say Ha’adama. [However, in the event that only one of the two is viewed as the Ikar, then only a blessing on the Ikar is to be recited, although it is proper to precede the blessing of the Tafel to the Ikar, especially if the Tafel food is large and individually recognizable.]
• Examples – Meat stew with vegetables: See Halacha 3B!
• Example – Cereal and Milk: Typically, cereal is viewed as Ikar, so only say blessing on cereal. However, if one views both as Ikar, then say blessing on both irrelevant of majority.
• Fruits or legumes cooked in honey or other non-water liquid:[45] If one cooked fruits or legumes in honey or other liquids other than water, for the sake of eating as a dish [and not as a jam preservative] then if both the fruits and the honey are viewed as an Ikar then we follow the majority ingredient to determine the status of the Ikar, and hence if it is majority honey than the blessing is Shehakol, and exempts with it the blessing of Haeitz over the fruit. This applies even if the fruits are not mashed or crushed and retain their appearance [i.e. whole or sliced fruit], being that they have been cooked together have become a single dish. If, however, one of the two ingredients is viewed as the Ikar, while the second ingredient is only there to enhance and flavor the other ingredient, then one recites a blessing on the Ikar and exempts the Tafel, whether it be the fruit or the honey.[46]
• Fruits or legumes eaten with honey – Not cooked:[47] If one mixed fruits or legumes in honey for the sake of eating as a dish [and not as a jam preservative] then if both the fruits and the honey are viewed as an Ikar then we do not follow the majority and one must recite an individual blessing on both ingredients, if the fruits are not mashed or crushed and retain their appearance [i.e. whole or sliced fruit]. If, however, one of the two ingredients is viewed as the Ikar, while the second ingredient is only there to enhance and flavor the other ingredient, then one recites a blessing on the Ikar and exempts the Tafel, whether it be the fruit or the honey.
• Soup: See Chapter 16 Halacha 7 for the blessing to be said on soups that contain meat, vegetables, and Mezonos! See there Halacha 10 for the law of eating solids within a liquid that were not cooked together.
• Chicken salad, tuna salad; Greek salad with Cheese: If both the vegetables and the chicken, fish, or cheese, are viewed as the Ikar, then a blessing should be said on both individually [first a Ha’adama and then a Shehakol as we do not follow majority by non-cooked mixtures]. If, however, the vegetables are viewed as Ikar, then one is to say Ha’adama on the salad. If the chicken, fish, or cheese is viewed as Ikar, then one is to say Shehakol on the salad. [In all cases, it is a Mitzvah Min Hamuvchar to first recite a blessing on the Tafel food and then say blessing on the Ikar food even if the Tafel food is small, and certainly if it is a large individual piece.]
• Fruits mixed with or sprinkled on dairy products [ice cream, yogurt, etc] or Jello:[48] If both the fruit and the dairy products or jello are viewed as the Ikar [i.e. large slices of fruit], then a blessing should be said on both individually [first a Haeitz and then a Shehakol as we do not follow majority by non-cooked mixtures]. If, however, the dairy product or Jello is viewed as the Ikar [i.e. diced fruits sprinkled within or on top], then one is to say Shehakol on the mixture. If the fruit is viewed as the Ikar [i.e. large fruit with minor amount of Jello or dairy], then one is to say Shehakol on the salad. [In all cases, it is a Mitzvah Min Hamuvchar to first recite a blessing on the Tafel food and then say blessing on the Ikar food even if the Tafel food is small, and certainly if it is a large individual piece.]

1. The law by a Mezonos or Hamotzi ingredient:[49]

The general rule is that each of the five grains, being that it is referred to as Mazon[50], a satiating food, therefore it is considered the Ikar even when it is not the main intent of the food dish and even when it is the minority ingredient.[51] However, this only applies if it contributes to the taste of the food, or is an intended for satiation purposes. However, if its intent is neither to contribute taste or satiation and is being added simply as a binder or for color then it is considered the Tafel. These rules will be now delineated throughout four different cases:

Case 1 Cooked – Flour ingredient or grain placed in recipe for taste or satiation:[52]  All flour or kernels of the five grains that is entered into a food recipe for the sake of adding taste and making it into its final product [of taste or satiation[53], not texture] is considered the main ingredient [Ikar] of the food, and hence the food receives only the blessing of Mezonos, even if the flour is a minority ingredient and is simply present to enhance the flavor of the majority food. [Meaning that even if the Mezonos ingredient is both the Tafel, and the minority, nonetheless, it is viewed as the Ikar and the blessing of Mezonos exempts with it all the other ingredient blessings. This however only applies if the various ingredients have been mixed together and are inseparable such as in a cake, however, if the various ingredients are sitting side-by-side, such as in a Chulent, then all those foods that are large and individually recognizable are to have a blessing said over them prior to reciting a blessing over the Mezonos food, as explained in A.]    

• Example – Kishkeh: Is Mezonos even if it only contains minority flour or Matzo meal while the majority ingredient is vegetables and meat.
• Chulent with barley or wheat: See Chapter 10 Halacha 10 Case 5! Is Mezonos even if it only contains minority barley or wheat, while the majority ingredient are potatoes and beans. If the Chulent is so cooked down that the ingredients are not individually recognizable, then only the blessing of Mezonos is said. If the other ingredients are individually recognizable, then if they are large, such as a large piece of potato and meat, then an individual blessing of Ha’adama and Shehakol is to be said over the potato and meat. These blessings should be said first, before the Mezonos [as explained above in A regarding large pieces that due to dispute one should precede the non-Mezonos, and non-Ikar, to the Ikar food].
• Lekach – Honey cake:[54] Is Mezonos even if it contains minority flour while the majority ingredient is honey. See also Chapter 9 Halacha 6!
• Brownies: Is Mezonos even if it contains minority flour while the majority ingredient is chocolate. See also Chapter 9 Halacha 6!
• Cookies: Is Mezonos and Al Hamichyeh even if it contains minority flour while the majority ingredient are other ingredients [unless Koveia Seuda in which case it is Hamotzi].
• Legume bread with five grain flour:[55] Is Hamotzi 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. See Chapter 8 Halacha 6!
• Dough fillings [sweet and savory pastries]:[56] Dough which has been filled with sweets [i.e. such as honey, sugar, nuts and walnuts, hazelnuts, jelly, chocolate, caramel, fruits] is Mezonos and Al Hamichya when eaten as a snack, and requires the blessing of Hamotzi and Birchas Hamazon when eaten as a meal [i.e. Kevius Seuda]. See Chapter 9 Halacha 5D! Likewise, Hamotzi dough which is filled with meat, potatoes, vegetables, mushrooms, spinach, cheese, receives the blessing of Hamotzi, as such foods are meant for satiation and not for pleasure. See Chapter 9 Halacha 5E! This applies even if the filling is the majority product and ones main intent in eating this food is to eat the filling and not the dough, nevertheless the Hamotzi or Mezonos dough is considered the Ikar being that he also has intent and desire to eat the dough. This applies even if one eats some of the filling alone after eating the pastry.[57] It is not necessary in such a case for one to be stringent and eat some of the filling on its own with a blessing, being that doing so would be a blessing in vain in the event that he already said a blessing of Mezonos or Hamotzi on the dough being that its blessing was already fulfilled.[58] [Furthermore, he should not even say a blessing and taste some of the filling prior to saying a blessing on the dough, due to it being an unnecessary blessing.[59]] However, if one removes the filling from the dough and plans to only eat it and not the dough, then one recites whatever blessing befits that filling, whether Haeitz, Ha’adama or Shehakol.[60]

Case 2 Cooked – Flour ingredient or grain placed in recipe as a binder for texture, or for color:[61] If the flour is placed simply for the sake of texture [i.e. a binder] or color [not taste], then the flour is considered the secondary ingredient [Tafel] and therefore the blessing would follow the main ingredient. [Some Poskim[62] rule that this applies even if the flour is the majority ingredient.] This, however, only applies if one does not at all intend to eat the flour, if however one also intends to eat the flour [i.e. for the taste, calories, or any other purpose[63]], even though his main intent is for the majority ingredient, then the flour is considered the Ikar and its blessing is Mezonos.[64]

• Cheesecake: Typically, is Mezonos [and Hamotzi if Koveia Seuda] even if it contains minority flour while the majority ingredient is cheese, being that the flour is placed not just for texture but also for taste or satiation. [If however the flour was only placed for texture without any intent to eat the flour, then it’s blessing is Shehakol.]
• Meat balls, fish balls, Gifilte fish; and meat loaf:[65] Say Shehakol if intent of flour is for mere binding and texture. If added also for taste or satiation, then is Mezonos.
• Potato Kugel with flour: Say Ha’adama/Shehakol [depending on how ground the potatoes are] if intent of flour is for mere binding and texture. If added also for taste or satiation, then is Mezonos.
• Latkes with flour: Say Ha’adama/Shehakol [depending on how ground the potatoes are] if intent of flour is for mere binding and texture. If added also for taste, then is Mezonos.
• Chocolate balls:[66] Chocolate balls which are made of Mezonos biscuits are of Mezonos. When the chocolate balls are made of other non-Mezonos ingredients but contain flour, then if the flour is there for binding purposes, and not for taste or satiation, then they are Shehakol, if the flour is added for taste or satiation then its blessing is Mezonos. Likewise, chocolate balls which are made of non-Mezonos ingredients but are rolled in a Mezonos coating, are Shehakol if the coating is there for mere appearance purposes. If, however, it is added for taste, then one is to say two blessings, one on the Mezonos and one on the Chocolate ball, as will be explained in Case 4.
• Candy:[67] Say Shehakol if intent of flour is for mere binding and texture. If added also for taste or satiation, then is Mezonos.
• Breadcrumbs coating: See Halacha 4 C-F!

After blessing: Although, as we explained, if flour of one of the five grains is mixed into a food for non-texture only purposes the before blessing is Mezonos, nonetheless, the after blessing depends on the amount of five-grain flour present. If there is a Kezayis of five-grain flour within Achilas Peras, Al Hamichyah is recited; otherwise, there is a dispute, and one needs to eat additional foods to fulfill both blessings or consume the food within a meal to avoid uncertainty. See Chapter 10 Halacha 6 and 13!

Case 3 Cooked – Mere taste of flour or taste of grain in recipe:[68] We only view the five grain ingredient as the Ikar in the event that there is actual substance of the five grains in the food. However if it merely contains its taste [such as if one cooked pasta in water and then drank that water, or used that water in a recipe[69]], then we do not view it as the Ikar and the blessing is not Mezonos.

Case 4 Not cooked – Eating Mezonos with a food [not cooked together]:[70] Whenever there is a mixture of Mezonos together with another food and the Mezonos is not added for mere texture, then as stated above, the Mezonos is always viewed as the Ikar and hence one recites a blessing on the Mezonos and with it exempts the other food. However, this only applies if the two foods are cooked together, if however the two foods were not cooked together, and one’s main intent is on both foods and there is a substantial amount of another food [i.e. a biscuit with a large amount of ice cream], then one is to say a blessing on both foods even though one is Mezonos [first Mezonos, and then a blessing on the second food].[71] [Furthermore, even when cooked together some Poskim learn that large recognizable pieces receive their own blessing even when Mezonos is Ikar, as explained above in A.] However, if it is a small amount, such as a mere spread on crackers, then only one blessing over the crackers is recited.[72] [In all cases in which one is unsure, one should first say a blessing on the non Mezonos and taste some of it, and only then proceed to say a blessing on the Mezonos[73], and if one did not do so, then no blessing should be said on the non-Mezonos.] Now, all the above applies only if both the food and the Mezonos product are viewed as a primary ingredient of the food mixture, however, if the Mezonos is indeed viewed as the primary product with the second food viewed as a secondary product which comes to enhance the Mezonos product and is only eaten due to the Mezonos[74], to the point that if he would not currently be eating the Mezonos food then he would not be eating the Tafel food either[75], then one recites a blessing on the Mezonos product and with it he exempts the food. The same applies in the opposite case, that if the non-Mezonos food is viewed as the Ikar, while the Mezonos food is viewed as secondary to it and is not at all being eaten for a purpose of taste[76] or satiation[77] and hence would not currently be eaten if not for the Ikar food[78], and is simply being eaten as a chaser[79] or to prevent dirtying of the hands[80], then no blessing is said on the Mezonos product and the blessing that one says on the food exempts it.[81] If, however, one also intends on eating the Mezonos product for taste or satiation, then one is to recite [two blessings;] a blessings on the Mezonos product[82] and a second blessing on the primary food[83], unless the primary food is a small amount which becomes absorbed in the cracker, or is spread thinly over it.[84]

• Crackers dipped in wine or other alcohol:[85] One who is hungry and eats Mezonos dipped in wine or other alcoholic beverage needs to recite a blessing of Mezonos and with it he exempts the blessing over the wine and alcoholic beverage. This applies even if his main intent is on the alcohol and it is simply eaten with the Mezonos being that it is difficult to drink the alcohol alone, nonetheless, since he is hungry, we [positively[86]] assume that he intends on eating the Mezonos also for satiation, and therefore Mezonos must be said [being that Mezonos is always viewed as the Ikar when eaten for satiation[87]]. However, if [he is not hungry at all being that] he just finish eating a meal [and recited Birchas Hamazon[88]], and his intent is only on the alcohol and he is simply dipping the Mezonos in it being that the alcohol is very strong and it is difficult for him to drink it alone, and he has no desire at all for the Mezonos, then one recites the blessing of Shehakol over it. However, if afterwards he eats some of the cracker on its own without any alcohol, then he must say a before and after blessing over it.[89]
• Crackers dipped in olive oil:[90] One who dips crackers in olive oil recites only the blessing of Mezonos [although must wash hands without a blessing prior to eating]. [If, however, he is doing so for the sole purpose of consuming the olive oil which he must do for health reasons, and he has no intent on the crackers, neither for taste nor for satiation and is simply eating it so the oil does not cause him damage, then a blessing is not recited on the crackers. In such a case, he is not required to even wash his hands even if he dips bread in the oil.[91]]
• Biscuits dipped in tea or coffee:[92] When one eats Biscuits with tea or coffee, the assumption is that his intent is both on the biscuit as well as on the tea and coffee, and hence he is to recite a blessing of Mezonos on the biscuits as well as a blessing of Shehakol on the tea or coffee, and drink some of the tea or coffee on its own without the biscuit. If, however, he does not plan to drink or sip any of the tea or coffee independently from the cup, and will only be using it to dip his biscuit inside than a single blessing of Mezonos suffices.
• Crackers dipped in honey or other spread:[93] One who is hungry and eats Mezonos dipped in honey or other spread needs to recite a blessing of Mezonos and with it he exempts the blessing over the honey and spread. This applies even if his main intent is on the spread and he is simply eating it with the Mezonos being that it is difficult to drink the honey or spread alone, nonetheless, since he is hungry, we [positively[94]] assume that he intends on eating the Mezonos also for satiation, and therefore Mezonos must be said [being that Mezonos is always viewed as the Ikar when eaten for satiation[95]]. However, if [he is not hungry at all being that] he just finish eating a meal [and recited Birchas Hamazon[96]], and his intent is only on the honey and he is simply dipping the Mezonos in it being that the honey is very strong and it is difficult for him to eat it alone, and he has no desire at all for the mezonos, then one recites the blessing of Shehakol over it.
• Eating honey or jam with a pretzel: Only say Shehakol if one does not intend to eat the pretzel at all and is simply using it to spoon the jam so his hands not get dirty.[97] If eaten also for taste or satiation, then is Mezonos.
• Ice cream in cone – No intent on cone:[98] Only say Shehakol on ice cream if one does not intend to taste the cone at all and is simply using it to hold the ice cream. If eaten also for taste or satiation, then is Mezonos.
• Ice cream with intent on cone:[99] When eating ice cream in a cone and the intent is both on the ice cream and the cone, one is to recite a blessing of Mezonos over the cone and then Shehakol over the ice cream.
• Cereal and milk:[100] When eating cereal and milk, as typically done for breakfast, then if the main intent is both on the cereal and on the milk, such as if aside for eating the carbs of the cereal for energy, he would also like to consume a glass of milk, and is simply eating them together, then an individual blessing must be recited on both the cereal and the milk, first reciting the blessing of the cereal, and then recite the blessing of the milk. If the intent is only on the cereal, then the blessing of the cereal exempts the milk.
• Cracker with herring:[101] When eating a cracker with herring one is to recite a blessing of Mezonos over the cracker and then a Shehakol over the herring as they are both viewed as Ikar [as even the cracker is being eaten for taste and/or satiation], unless one is eating the cracker simply so he does not burn his throat and is not doing so at all for taste or satiation of the cracker.
• Cracker with Tehini or Humus:[102] A single blessing of Mezonos is said as the spread is viewed as secondary to the cracker.
• Cracker with Tehini or Humus and pickle, olives, or jalapeno pepper: A single blessing of Mezonos is said as the spread and pickle is viewed as secondary to the cracker. However, if one will eat a large amount of the olive, or pickle etc on its own, then a separate blessing is to be recited over it.
• Croutons in salad:[103] Since the croutons are added for the sake of flavoring, one is to say a blessing on both the croutons and the salad, first saying a blessing on the croutons and then on the salad [unless the croutons are Hamotzi, in which case one only says a blessing on the croutons].
• Cracker sandwich with a food inside:[104] The blessing over crackers that is eaten with a spread or dip or other food, such as in a meat or cheese, is Mezonos. However, if the food within the cracker sandwich is part of the main intent of the food and is in large mount or size [i.e. many slices of meat or chunks of tuna], then a separate blessing is also to be recited over it.
• Spaghetti and meatballs: Spaghetti that is eaten together with meatballs, in which both foods are first cooked separately and then mixed, is to receive two blessings, a Mezonos on the spaghetti and then a Shehakol on the meatballs, as they are both viewed as Ikar foods, and have not been cooked together to become a single dish, and the meatballs are distinct and large.
• Spaghetti and ground beef: Spaghetti that is eaten together with ground meat is to receive only the blessing of Mezonos, as typically the spaghetti is viewed as the Ikar while the ground meat is viewed as the secondary food. However, if indeed the meat is viewed as the primary food, such as if one has a large amount of ground meat and a small amount of spaghetti, then one is to say blessing on both, a Mezonos on the spaghetti and then a Shehakol on the meat.
• Chocolate balls covered with bread crumbs:[105] Chocolate balls which are made of non-Mezonos ingredients but are rolled in a Mezonos coating, are Shehakol if the coating is there for mere appearance purposes. If, however, it is added for taste, then one is to say two blessings, one on the Mezonos and one on the Chocolate ball, as will be explained in Case 4.
• Cake with icing, or fruit, chocolate topping:[106] Cake which is coated with a topping of another blessing, one says a blessing on the cake [Mezonos, or Shehakol by Shehakol cake] and with it exempts the topping. However, if there is a large amount of topping, which is individually recognizable on the cake [i.e. chocolate covered nuts, or large pieces of fruits, or large amount of fudge] and ones intent is also on it, then two blessings should be said, one on the cake and a second on the topping.
• Ice cream sandwich:[107] It can be assumed that the intent upon eating ice cream sandwich that the intent is both on the ice cream and the sandwich, and hence one is to recite two blessings, one on the cookie, and another on the ice cream, making sure to eat some of the ice cream alone. If, however, there is a very thin layer of ice cream, then only a blessing of Mezonos is said.
• Sandwich cookies with cream – Oreo:[108] Sandwich cookies contain a very thin layer of cream, and hence only a blessing of Mezonos is said. However, in the event that one desires to only eat the cream, or plans to first eat the cookie without the cream, and then eat the cream without the cookie, then two blessings are recited.
• Crembo:[109] Crembo, also known as Krembo, is a beloved Israeli treat—a chocolate-coated marshmallow delight perched on a biscuit base. The name itself is a playful contraction of Hebrew words meaning “cream in it” (קרמבו). Since it contains a large amount of cream which is considered the main intent of the treat, therefore two blessings must be said, first a Mezonos on the biscuit which is independently eaten for its taste, and then a Shehakol on the cream.

Case 5 – Eating Hamotzi with a food [not cooked together]:[110] Whenever Hamotzi is together with another food, and the Hamotzi is eaten for taste or satiation[111], and certainly when it is the Ikar, then one recites a blessing of Hamotzi and with it he exempts the other food, even if the other food is also an Ikar, as Hamotzi exempts all meal foods. This applies even if the two foods are not cooked together and one’s main intent is on the other food and there is a substantial amount of the other food [i.e. sandwich with piles of meat inside].[112] If however the bread is the Tafel food and is not being eaten for any purpose of taste or satiation and hence would not currently be eaten if not for the Ikar food[113], and is simply being eaten as a chaser[114] or to prevent dirtying of the hands[115], with the other food viewed as the Ikar, then no blessing is said on the bread and the blessing that one says on the Ikar food exempts it.[116] Furthermore, one is not even required to wash his hands prior to eating the Tafel bread[117], however one should beware to eat less than a Kebeitza of the bread.[118] Now, being that when eating bread as a chaser it is difficult to ascertain whether one is also intending to eat it for satiation, therefore, one is to avoid eating bread as a chaser, and when he desires to do so he should precede the eating of the bread to the drink, and hence say a Hamotzi on the bread.[119]

• Bread sandwich with a food [even a fruit or sweet spread]:[120] The blessing over bread that is eaten with a spread or dip or other food, such as in a meat sandwich, is always Hamotzi, even if the food within the sandwich is the main intent and majority food, nonetheless, the bread is considered the main food and exempts all of the other foods with its blessing.
• Eating bread with heavily salted herring:[121] One who desires to eat heavily salted herring and in order so it does not damage his throat desires to eat bread with it, then the bread is considered secondary to the fish and is exempt with its blessing [of Shehakol].
• Example – Bread dipped in alcohol:[122] One who desires to eat prior to the meal bread dipped in an alcoholic beverage needs to recite a blessing of Hamotzi on the bread and with it he exempts the blessing over the alcoholic beverage. This applies even if his main intent is on the alcohol and is simply eaten with the bread being that it is difficult to drink the alcohol alone, nonetheless, since it is before a meal, we [positively[123]] assume that he intends on eating the bread also for satiation, and therefore Hamotzi must be said. However, if [he is not hungry at all being that] he just finish eating a meal [and recited Birchas Hamazon[124]], and his intent is only on the alcohol and he is simply dipping the bread in it being that the alcohol is very strong and it is difficult for him to drink it alone, and he has no desire at all for the bread, then one recites the blessing of Shehakol over it. However, if afterwards he eats some of the bread on its own without any alcohol, then he must say a before and after blessing over it.[125]
• Bread dipped in olive oil:[126] One who dips bread in olive oil recites only the blessing of Hamotzi. If, however, he is doing so for the sole purpose of consuming the olive oil which he must do for health reasons, and he has no intent on the bread, neither for taste nor for satiation, then a blessing is not recited on the bread. In such a case, he is not required to even wash his hands even if he dips bread in the oil.
• Bread dipped in tea or coffee:[127] One who dips bread in tea or coffee recites only the blessing of Hamotzi, even if he plans to drink some of the coffee alone without the bread [after he says Hamotzi].

Case 6 – Flour placed into drink: Thin flour-based drinks are Shehakol and Borei Nefashos when consumed for quenching thirst. Thick flour-based drinks are Mezonos and Al Hamichya when consumed for satiation, even if semi-thick. See Chapter 10 Halacha 11 for the full details of this matter.

1. The law by large pieces of foods:[128]

*This Halacha is a summary of the information recorded above in A-B.

Technically, when one food is defined as the main (Ikar) and another as secondary (Tafel), the blessing over the main food covers the secondary, even if the secondary is large and distinct. Exceptions may apply, such as for meat, which could require its own blessing. For very large and noticeable pieces in a mixture, some authorities suggest removing them and reciting a separate blessing before blessing the main food, and so is the recommended practice. This applies to all mixtures, including Mezonos with other blessing foods, and including cooked and non-cooked mixtures, with exception to Hamotzi, which always exempts all other foods secondary to it, even if large. In addition, regarding Mezonos foods, whenever they are not the primary food and are only viewed as a primary food due to giving taste or being eating for satiation, then one should precede the blessing of Mezonos to that of the other food, however, when indeed the Mezonos product is the primary food in its own right, then one should precede  the blessing over the large and recognizable secondary food to that of the Mezonos, in order to escape the doubt. [This, however, would only apply if the Tafel food is eaten at the very least for the sake of added satiation or taste. If however it is simply being eaten as a chaser after eating the Ikar food, or for the sake of using it to scoop up the food and prevent dirtying one’s hands, then no blessing is said.]

Summary Table: Ikar and Tafel Laws

[1] Seder 3:1; Luach 4:1; Admur 212:1; Michaber 212:1; Rambam Brachos 3:5; Mishneh Brachos 44a; Ketzos Hashulchan 58:1

[2] Seder 3:1 [mixed]; 8 [eaten together]; 6:10 and 14; 7:10; Luach ibid; Admur ibid; Ketzos Hashulchan 58:1

Does the definition of Ikar and Tafel change between cases of mixtures versus cases of non mixtures: Yes. Seder 3:1 discusses mixed foods and defines the Tafel simply as the food that comes to enhance the other food. Seder 3:8 discusses eating foods together which are not mixed defines the Tafel as the food that would not be eaten at all at this moment if not for the Ikar food.

[3] Seder 3:1 does not differentiate between cooked and non cooked mixtures. Seder 3:8 explicitly applies the rule to even non-cooked foods eaten together that are not mixed

[4] 2nd opinion in Admur 202:10; 1st opinion in 212:3 in parentheses; Seder 3:9; 6:11 and 20; Implication of 7:11 (as explained there in footnote 68); M”A 202:10; Olas Tamid 202:4

Other opinions: Some Poskim rule that the Ikar food remains the Ikar food even in such a case that one would not eat it without the Tafel or other Ikar food. [1^st opinion in 202:10; 2^nd opinion in 212:3; Taz 202:2 See Shut Tzemach Tzedek O.C. 14]

[5] Seder 3:8; Luach 4:6; Admur 212:8; Brachos 41a

[6] Seder 3:8 regarding eating foods together [omitted from Luach ibid; Admur ibid] “while the second food comes as a result of the first food, to the point that if he would not have eaten the first food then he would not be eating the second food right now. In such a case, the second food is exempt with the blessing of the first food”; Bach 212; Rashi Brachos 41a; Ketzos Hashulchan 58:6; [Seemingly however this rule does not apply to a mixture or cooked dish, as Admur omits this condition in Seder 3:1, and by cooked mixtures, so long as one comes to enhance the other it is viewed as a Tafel]

[7] Implication of Seder 3:1; Seder 7:10 regarding honey in jam; Admur 204:17; Ketzos Hashulchan 58:1

[8] Michaber 212:1

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

[10] Seder 7:10 regarding fruits or legumes cooked in honey that if honey is Ikar, or majority, then one only says a blessing on the honey and exempts with it the fruit even if it is “Beiyn”; See Admur 212:5

[11] 2nd opinion in Admur 202:10; 1st opinion in 212:3 in parentheses; Seder 3:9; 6:11 and 20; Implication of 7:11 (as explained there in footnote 68); M”A 202:10; Olas Tamid 202:4

Other opinions: Some Poskim rule that the Ikar food remains the Ikar food even in such a case that one would not eat it without the Tafel or other Ikar food. [2^nd opinion in 212:3; 1^st opinion in 202:10]

[12] Siddur Admur; Admur 583:1; Seder 3:9; M”A 583:1; Darkei Moshe; Mateh Yehuda; Machatzis Hashekel on M”A ibid; Mamar Mordechai 583:2; Shaareiy Teshuvah 583:2; Kaf Hachaim 583:13

The reason one says the blessing on the apple and not on the honey: One is to say the blessing of the apple and not the honey as the honey is secondary to the apple. [583:1 and all Poskim ibid; See Drashos Mahril R”H for a discussion of whether the apple or the honey is the main food. He concludes that the apple is the main food and hence Haeitz is recited] Furthermore one already ate the Challah with honey prior to eating the apple and it is hence already exempt from a blessing. [Kaf Hachaim ibid]

Other opinions: Some Poskim rule that due to doubt one is to eat the apple and honey with the bread, in which case a blessing is avoided according to all. [Shvus Yaakov 2:27] The Shaareiy Teshuvah ibid negates his opinion.

[13] Seder 6:14; Beir Heiytiv 204; Ketzos Hashulchan 58:3 footnote 4

[14] Seder 6:14

[15] Seder 6:14; 7:10; Luach 9:15; Admur 202:18; 207:17; Michaber 204:11; Ketzos Hashulchan 58:5

[16] Seder ibid; Luach ibid; Admur ibid; Taz 203:2; P”M 203 M”Z

[17] The reason: As the honey’s presence in the jam is simply to preserve the fruit and therefore it is considered secondary to it. [Admur ibid] Hence, this law that we recite the blessing of the fruit even if the honey is the majority ingredient only applies by jam and the like which is made to be preserved and last long so it can be eaten little by little throughout a period of time. It is unlike other foods which are meant to be eaten right away for the sake of food and satiation. It is hence only due to this reason that the honey which is the majority ingredient is nevertheless not considered the Ikar. [Seder ibid in parentheses]

[18] See Seder 7:10 and 22

[19] Seder 7:10; Luach 10:10; Admur 204:16; Taz 204:14; Bach 204; Elya Raba 204:17

[20] See Seder 7:10 and 22

[21] Piskeiy Teshuvos 212:4

[22] Piskeiy Teshuvos 212:4

[23] Piskeiy Teshuvos 212:4

[24] Admur Seder 3:8 “while the second food comes as a result of the first food, to the point that if he would not have eaten the first food then he would not be eating the second food right now. In such a case, the second food is exempt with the blessing of the first food”; Bach 212; Rashi Brachos 41a

[25] 2nd opinion in Admur 202:10; 1st opinion in 212:3 in parentheses; Seder 3:9; 6:11 and 20; Implication of 7:11 (as explained there in footnote 68); M”A 202:10; Olas Tamid 202:4

Other opinions: Some Poskim rule that the Ikar food remains the Ikar food even in such a case that one would not eat it without the Tafel or other Ikar food. [2^nd opinion in 212:3; 1^st opinion in 202:10]

[26] See Admur Seder 3:1; 7:10; Ketzos Hashulchan 58:1

[27] Implication of Seder 3:1; Seder 7:10 regarding honey in jam

[28] See Seder 7:19; Admur 202:23; 204:17

[29] See Admur 202:23; 204:17; Siddur Yaavetz; Kitzur SHU”A 54:5; Piskeiy Teshuvos 212 footnote 43

Other opinions: Some Poskim rule that even according to Admur, if both foods are mixed with each other, one follows majority, with exception to liquid within solid. [Misgeres Hashulchan on Kitzur SHU”A 54:6; See Piskeiy Teshuvos 212:5 footnote 53] Vetzaruch Iyun from Admur 204:17 [to note however, that this ruling was omitted from Seder ibid]

[30] Seder 3:1; Luach 4:1; Admur 212:1; Michaber 208:7; M”A 204:25; 212:1; Rosh Brachos 6:8; Taz 208:3; Kaf Hachaim 208:8

The reason: As we view the minority ingredient as nullified to the majority ingredient. [Seder 3:1]

[31] Seder 7:10 regarding honey and all other liquids other than water; Admur 207:17; See Seder 7:21; Luach 10:21; Admur 202:15; M”B 205:12; Ketzos Hashulchan 53:11; Chapter 16 Halacha 8

[32] Seder 7:10; See Seder 7:12-21 and Chapter 16 in length that at times the water itself becomes the blessing of the food even if it is the majority

[33] See Seder 6:10 in parentheses and the law below regarding large foods

[34] Seder 7:19 regarding eating a liquid with food inside that was not cooked or soaked “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]

[35] See Admur 202:23; 204:17 [implies even if ; Siddur Yaavetz; Kitzur SHU”A 54:5; Piskeiy Teshuvos 212 footnote 43

Other opinions: Some Poskim rule that even according to Admur, if both foods are mixed with each other, one follows majority, with exception to liquid within solid. [Misgeres Hashulchan on Kitzur SHU”A 54:6; See Piskeiy Teshuvos 212:5 footnote 53] Vetzaruch Iyun from Admur 204:17 [to note however, that this ruling was omitted from Seder ibid]

[36] Contradiction in Admur: In one area Admur rules that one is never to say more than one blessing on a cooked food, as when one says the blessing of the Ikar then it exempts all the other Tafel foods, even if they are large and recognizable in size. [See Seder 7:10 regarding fruits or legumes cooked in honey that if honey is Ikar, or majority, then one only says a blessing on the honey and exempts with it the fruit even if it is “Beiyn”; See Admur 212:5 that the cooked food is viewed as a single dish of a single blessing even if he eats some of the Tafel afterwards without the Ikar] However, in Seder 6:10 in parentheses Admur rules that if one cooked meat with honey and fruits, and the fruits are the Ikar, then one says a blessing on both the fruits and the meat, if the meat is Beiyn, as it is not Tafel. This implies that Beiyn pieces deserve their own blessing even if there is an Ikar present. Vetzaruch Iyun! See Footnote 62 in Seder 6 of Rav Alyashvili for two different answers to this contradiction [1) That he intended to eat the meat alone without the fruits. 2) Meat is an exception being it is Chashuv and remains Beiyn, so its never Tafel to Ikar, so one should say Haeitz on the fruits and Haeitz on the meat.]

[37] Seder 7:10; Ketzos Hashulchan 58 footnote 2; P”M; Derech Hachaim; Biur Halacha 212 “Im”; Shaar Hatziyon 212:2; Keser Rosh  Hilchos Seuda 76; Otzer Hachaim Parshas Vayeilech and Shulchan Hatahor 204:20-21; Aruch Hashulchan 212:18; Birchas Habayis 12:12; See Piskeiy Teshuvos 212:6

[38] Seder 6:10 in parentheses; See answer of contradiction brought above!

[39] Chayeh Adam 51:13, brought in Biur Halacha 212 “Im” and Shaar Hatziyon 212:2; M”B 205:7; Ashel Avraham Butchach 205:7; Aruch Hashulchan 212:2; Ben Ish Chaiy Pinchas 17; Darkei Chaim Veshalom 292; Kaf Hachaim 205:12; Shevet Halevi 7:27; Keren Ledavid O.C. 54; Beir Moshe 5:56; Teshuvos Vehanhagos 2:146; Piskeiy Teshuvos 205:9; 212:4 and 6 footnote 43

Other opinions: Some Poskim rule that even large pieces are exempt. [All Poskim in first opinion; See Shaar Hatziyon and Biur Halacha ibid who after bringing Chayeh Adam ibid concludes that Safek Brachos Lihakel]

Opinion of Admur: From the words “Afilu…Omdim Beiynam” in Seder 7:10 Admur implies that even large pieces are exempt. However, from the words “Kivan Shenisbashel Yachad Venasu Tavshil Echad” implies that this only applies if they are not individually recognizable, hence explaining why Seder 6:10 writes to say a separate blessing on the meat. Vetzaruch Iyun.

[40] Piskeiy Teshuvos 212:6

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

[42] Admur 168:9 regarding jam on crackers; Ketzos Hashulchan 58 footnote 10

[43] See Piskeiy Teshuvos 212:6

[44] See Piskeiy Teshuvos 212:4

[45] Seder 7:10; Luach 10:10; Admur 204:17; M”A 204:25; Elya Raba 204:17; Chacham Tzevi 129; Ketzos Hashulchan 58:5

[46] Seder 7:10; 6:10; Luach 10:10; Admur 204:17; M”A 204:25

[47] Admur 204:17 [omitted from Seder ibid]

[48] See Piskeiy Teshuvos 212:3

[49] See Seder 3:2-12; 2:9; 7:10 and 15; Luach 4:2; Admur 168:11; 212:1; Michaber 208:2; Ketzos Hashulchan 48:5; 58:2; Piskeiy Teshuvos 208:4-6; 212:6-12

[50] See Seder 1:3

[51] Admur Seder 3:2 and 2:9 and 7:15; Luach 4:2; Admur 168:11; 212:1; Michaber 208:2; M”A 212:1; Rosh Brachos 6:7 [regarding Rov]; Rashba Brachos ibid [regarding Ikar]; Rav Kahana Brachos 36b and Rava Brachos 37b

[52] Admur Seder 3:2 and 2:9 and 7:10 and 15; Luach 4:2; Admur 168:11; 212:1; Michaber 208:2; M”A 204:25; 212:1; Taz 208:3; Rosh Brachos 6:7 [regarding Rov]; Rashba Brachos ibid [regarding Ikar]; Rav Kahana Brachos 36b and Rava Brachos 37b; Kaf Hachaim 208:8

[53] See Case 2

[54] See Seder 2:9; 3:2 and 4; Admur 168:11; Rama 168:7; Ketzos Hashulchan 48:5; 51:2

[55] Seder 8:3; 3:6; Luach 2:4; Michaber ibid; Orchos Chaim Brachos 6; Abudarham; Eshkol 128, brought in Orchos Chaim ibid; Ketzos Hashulchan 58:2

[56] Seder 3:7 and 2:8; Luach 4:5; Admur 168:9; 14; 212:1; M”A 168:15; 22; 177:3; Shelah Shaar Haosiyos Kuf; Hagahos Tashbeitz 291; Ketzos Hashulchan 58:3

[57] Seder ibid; Luach ibid; Admur 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]

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!

[58] Seder ibid; Luach ibid; Admur 168:14; M”A 168:22; Shelah Shaar Haosiyos Kuf

[59] See Halacha 1F!

[60] Seder 3:7; Luach 4:5; Admur 168:10; 212:5 in parentheses; M”A 168:15

[61] Admur Seder 3:3; Luach 4:3; Admur 168:9; Michaber 208:2; 204:12; M”A 204:25; Taz 204:16; Brachos 39a; M”B 208:8; Ketzos Hashulchan 58:2; Piskeiy Teshuvos 208:4 [the rules] 5 [examples]

[62] Setimas Admur ibid; Bach 208; Olas Tamid 208:2; See Kaf Hachaim 208:12 who concludes to only eat it within a meal in such a case, or recite Mezonos and the second blessing on two other foods.

Other opinions: Some Poskim rule that if the flour is the majority ingredient then its blessing is Mezonos even when placed only for texture or color. [Taz 208:4; Mateh Yehuda 208:1; See Kaf Hachaim 208:12 and 15]

[63] Admur 3:4 does not clarify the precise intent of eating the Mezonos. One cannot say that it has the same intent as 3:2 which is that it adds taste, as than the two laws would be one of the same and be redundant. Rather one must conclude that it comes to add other reasons for eating the Mezonos ingredient such as satiation. Or perhaps he is saying that even if the main intent of the flour is for texture and color, but it’s secondary intent is also for the sake of taste of the food, then it follows the same law as case one that it’s blessing is Mezonos. See footnote 23 of Rav Alyashvili and the different wordings of Admur 2:9and 3:4!

[64] Seder 3:4 and 2:7 and 9; Luach 4:4; Admur 168:9 and 11; M”A 212:5

[65] Piskeiy Teshuvos 208:5

[66] See Piskeiy Teshuvos 208 footnote 56

[67] Piskeiy Teshuvos 208:5

[68] Seder 3:2; Luach 4:2; Admur 212:1 and 4; Rama 204:12; Darkei Moshe 204; Ketzos Hashulchan 58:2

[69] See Chapter 16 Halacha 4.

[70] See Seder 3:6-9; 2:8; 4:1; 7:11; 19; Luach 4:6; Admur 212:1 and 8; Michaber 212:1; Rambam Brachos 3:5; Mishneh Brachos 44a; Braisa Brachos 41a; See Tzemach Tzedek Piskeiy Dinim 8; Piskeiy Teshuvos 212:12

[71]  So rule regarding Mezonos eaten with a liquid: Seder 7:19; Luach 10:19; Admur 202:13; M”A 168:30; Shibulei Haleket 143; So rule regarding all Mezonos, including Pas Haba Bekisnin: Implication of Seder 3:8 that only by a Tafel Hamotzi eaten for taste or satiation do we say it exempts an Ikar due to Devarim Habaim Machmas Haseuda; Ketzos Hashulchan 58 footnote 8; Igros Moshe O.C. 4:43; Hearos Ubiurim Ohalei Torah 1198 p. 61; Piskeiy Teshuvos 212:5; 12; 212:14; See 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….even if the food is Minei Dagan.” [See Seder 3:7 and Admur 168:9 that one always says the blessing on the Mezonos even if it is not the Ikar. However, that is referring to a case that they were baked together.] So rule regarding all large and recognizable Tafels: Chayeh Adam 51:13, brought in Biur Halacha 212 “Im” and Shaar Hatziyon 212:2; M”B 205:7; Ashel Avraham Butchach 205:7; Aruch Hashulchan 212:2; Ben Ish Chaiy Pinchas 17; Darkei Chaim Veshalom 292; Kaf Hachaim 205:12; Shevet Halevi 7:27; Keren Ledavid O.C. 54; Beir Moshe 5:56; Teshuvos Vehanhagos 2:146; Piskeiy Teshuvos 205:9; 212:4 and 6 footnote 43; Piskeiy Teshuvos 212:12 regarding eating Mezonos with meat; 212:14 that when there is a large amount of filling one always recites both blessings;

Other opinions: Some Poskim rule that even large pieces are exempt with the Ikar. [Implication of Seder 7:10; P”M; Derech Hachaim; Biur Halacha 212 “Im”; Shaar Hatziyon 212:2 (See Shaar Hatziyon and Biur Halacha ibid who after bringing Chayeh Adam ibid concludes that Safek Brachos Lihakel); Keser Rosh  Hilchos Seuda 76; Otzer Hachaim Parshas Vayeilech and Shulchan  Hatahor 204:20-21; Aruch Hashulchan 212:18; Birchas Habayis 12:12; See Piskeiy Teshuvos 212:6] This applies even to Mezonos products which are always viewed as Ikar if placed for taste or satiation, even if other food is the real Ikar. [Piskeiy Teshuvos 212:5 based on M”B 212:1]

[72] Seder 3:9; Luach 4:7-8; Admur 212:3; M”B 212:6; Ketzos Hashulchan 58 footnote 8 [the small versus large amount differentiation answers the seeming contradiction between Seder 3:9 and 7:19, as well as implication of 3:8]; See Piskeiy Teshuvos 212:12

[73] See Piskeiy Teshuvos 212:5 footnote 53

[74] Seder 3:8; Luach 4:6; Admur 212:8; Brachos 41a

[75] Seder 3:8; Bach 212; Rashi Brachos 41a

[76] See Seder 3:10 and Admur 212:4 that by foods, Mezonos placed for taste becomes Ikar, as stated above regarding a cooked dish.

[77] Seder 3:6 and 8; Taz 212:2; Bach 212; Elya Raba 212:2

[78] Seder 3:8; Bach 212; Rashi Brachos 41a

[79] Seder 3:8

[80] Admur 212:3; 168:9 regarding jam on crackers; Ketzos Hashulchan 58 footnote 10

[81] Admur Seder 3:6-9; 2:8; 4:1; Luach 4:6; Admur 202:10; 212:1 and 8; Michaber 212:1; Rambam Brachos 3:5, 7; Mishneh Brachos 44a; Braisa Brachos 41a; Ketzos Hashulchan 58 footnote 10; Piskeiy Teshuvos 212:5; See Tzemach Tzedek Piskeiy Dinim

[82] Seder 3:6, 8-9 regarding saying a blessing on the Hamotzi or Mezonos in such a case even when eaten together uncooked [and Seder 3:2-4 and 7 when mixed and cooked]

[83] Implication of Seder 3:8; Seder 7:19; Ketzos Hashulchan 58 footnote 8, Piskeiy Teshuvos 212:5, and all Poskim brought in previous footnotes regarding always saying a blessing on the second food when it is viewed as the Ikar and is not cooked together with the Mezonos, and reciting a blessing over the Mezonos does not exempt it, and hence two blessings are recited

Other opinions: Some Poskim rule that even when the Mezonos is the Tafel and is placed in a non-cooked mixture for taste or satiation, it becomes the Ikar which exempts with it all the other foods. [Piskeiy Teshuvos 212:5 based on M”B 212:1; All Poskim in other opinions brought in previous footnotes]

[84] Seder 3:9 [and 6:20; 7:11]; Luach 4:7-8; Admur 212:3; 583:1 [regarding apple dipped in honey]; M”A 168:21 and 30; 212:3; See Piskeiy Teshuvos 212:12; See also Seder 6:10; Admur 202:10; 212:3 for opinion that we never say a blessing on Ikar that would not be eaten without the Tafel

[85] Seder 3:9 [and 6:20; 7:11]; Luach 4:7-8; Admur 212:3; M”A 168:21 and 30; 212:3; Ketzos Hashulchan 58:8

[86] Luach ibid; Admur ibid

[87] Admur 212:3 in parentheses

[88] See Seder 4:10

[89] Seder 3:11; Admur 212:5

[90] Seder 7:11; Admur 202:10

[91] Admur ibid [omitted from Seder ibid]

[92] See Ketzos Hashulchan 58 footnote 9; Kitzur SHU”A and Lechem Hapanim 54:4; Shulchan Hatahor 212:2; Birchas Habayis 14:11; Tuv Taam Vadas Telisa 201; Imrei Yisher 2:113; Cheshev Haeifod 3:64; Piskeiy Teshuvos 212:10

[93] Seder 3:9; Luach 4:7-8; Admur 212:3; Ketzos Hashulchan 58:8; See Piskeiy Teshuvos 212:12

[94] Luach ibid; Admur ibid

[95] Admur 212:3

[96] See Seder 4:10

[97] Admur 168:9

[98] Admur 168:9 regarding jam on crackers; Ketzos Hashulchan 58 footnote 10; See Luach [Marlow] p. 164-165; Luach [Prus] p. 20

[99] Igros Moshe O.C. 4:43; Piskeiy Teshuvos 212:14; Luach [Marlow] p. 164-165; Luach [Prus] p. 20

[100] Seder 7:19; Luach 10:19; Admur 202:13; M”A 168:30; Shibulei Haleket 143; Hapardes p. 180; Shiltei Hagiborim Brachos 6:25; Piskei Harid Brachos 36b; Omitted from Ketzos Hashulchan!

[101] Ketzos Hashulchan 58 footnote 8; Piskeiy Teshuvos 212:8

[102] See Piskeiy Teshuvos 212:12

[103] See Piskeiy Teshuvos 212:5; This matter is under debate, as explained in previous footnotes with regards to a Tafel Mezonos and Ikar other food with some ruling that only a Mezonos is said on the salad [i.e. on the croutons which exempts the salad]. However, based on Admur, as also rules Ketzos Hashulchan ibid, two blessings are required in such a case.

[104] Seder 3:6; 2:8; 4:1; See Piskeiy Teshuvos 212:12

[105] See Piskeiy Teshuvos 208 footnote 56

[106] See Piskeiy Teshuvos 212:14

[107] See Piskeiy Teshuvos 212:14

[108] See Piskeiy Teshuvos 212:14

[109] See Piskeiy Teshuvos 212:14

[110] Seder 3:8 “When the second food comes as a result of the first food, to the point that if he would not have eaten the first food then he would not be eating the second food right now then the second food is exempt with the blessing of the first food even if it is bread which is considered the most significant of all species. This, however only applies if one is not hungry and does not desire at all to eat the bread and would not needed at all if not for the salted fish, however, if he also desires to eat the bread, then even if it is eaten together with the salted fish, it is not secondary to it, even if he desires the fish more nevertheless, he needs to recite Hamotzi and exempt with it the salted fish”; Seder 3:6-7 and 9; 2:8; 4:1; Luach 4:6; Admur 202:10; 212:1 and 8; Michaber 212:1; Rambam Brachos 3:5, 7; Mishneh Brachos 44a; Braisa Brachos 41a; Ketzos Hashulchan 58:6-7 and footnote 10; Piskeiy Teshuvos 212:5; See Tzemach Tzedek Piskeiy Dinim 8

[111] Seder 3:6 and 8; Taz 212:2; Bach 212; Elya Raba 212:2

[112] Seder 3:6 and 7 “Rov and Ikar” and 8 “even he desires more the Maliach”; Taz 212:3; M”A 212:3

The reason: As the food eaten together with the bread is considered a food that is common to be eaten during a meal, by which the rule is that it is always exempt with a blessing on the bread even at times that it is not being eaten due to the bread. [Seder ibid; Luach ibid; Admur 212:1; See Seder 4:1; Admur 177:1; KU”A 177:1; Ketzos Hashulchan 58 footnote 8; See however Seder 4:7 regarding eating bread so one doesn’t drink on an empty stomach that it does not exempt the drink]

[113] Seder 3:8; Bach 212; Rashi Brachos 41a

[114] Seder 3:8

[115] Admur 212:3; Admur 168:9 regarding jam on crackers; Ketzos Hashulchan 58 footnote 10

[116] Seder 3:8; Seder 3:9; Luach 4:6; Admur 202:10; 212:1; Michaber 212:1; Rambam Brachos 3:7; Mishneh Brachos 44a

[117] Seder 2:12; Seder Netilas Yadayim Halacha 18; Luach 4:10; Admur 212:6; 202:10; M”A 212:3; Shut Rama 1; Mateh Moshe 364 in name of Rashal; Rabbeinu Yona Brachos 42b; Shelah Shaar Hasiyos Os Kuf p. 96; Kaf Hachaim 212:9

[118] Seder ibid; Emek Habracha Kelal Habrachos 6; Shelah Shaar Haosiyos Kuf; See Admur 158:2; See footnote 72 of Rav Alyashvili on Seder ibid

[119] Seder 2:12; Luach 4:10; Admur 212:6; 202:10; M”A 212:3; Emek Habracha Kelal Habrachos 6; Shelah Shaar Haosiyos Kuf; Elya Raba 212:5 [writes this applies only to bread and not other foods]

[120] Seder 3:6; 2:8; 4:1

[121] Seder 3:8; Luach 4:6; Admur 202:10; 212:1; Michaber 212:1; Rambam Brachos 3:7; Mishneh Brachos 44a

[122] Seder 3:9 [and 6:20; 7:11]; Luach 4:7-8; Admur 212:2; M”A 212:3; Ketzos Hashulchan 58:8

[123] Luach ibid; Admur ibid

[124] See Seder 4:10

[125] Seder 3:11; Admur 212:5

[126] Admur 202:10; See Seder 7:11

[127] Ketzos Hashulchan 58 footnote 9

[128] See last Halacha in 2A for the debate and discussion on this matter, and the seeming contradiction in the opinion of Admur. See Case 4 in 2B that we apply this concept even to Mezonos foods that are the Ikar, and Case 5 that we do not apply it by Hamotzi