2. The hierarchy of blessings and their laws of precedence:
3. Hamotzi bread versus foods of other blessings [i.e. Shehakol, Ha’adama, Haeitz, Mezonos, Hagafen]:[1]

The blessing [of Hamotzi] over bread precedes every food of another blessing [even if the other food contains all the other advantageous aspects, i.e. Chaviv; Shaleim].[2] This applies even if the bread is made of spelt or rye [which is not explicitly mentioned in the verse], and the other food is an olive or wine [which is explicitly mentioned in the verse, and is of equal status to wheat and barley in its order of the Pasuk], nevertheless, the Hamotzi food receives precedence for the blessing. [This applies even if the other food is a Mezonos food which is Pas Haba Bekisnin, and even if it is made of wheat or barley, while the bread is made of oats, nevertheless, the Hamotzi bread receives precedence for the blessing.[3]]

Eating foods prior to a Hamotzi meal: See Chapter 17 Halacha 17G! Generally it is forbidden to eat foods before Hamotzi, with exception to drinks which may be consumed if thirsty. However, appetizers which are specifically eaten before a meal to open the appetite, are allowed to be eaten before Hamotzi during the week but discouraged on Shabbos and Yom Tov in order to maintain appetite for the Shabbos meal. Likewise, a food which one desires to only eat prior to the meal may be eaten before the meal. 

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.[4] 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, as explained in Chapter 17 Halacha 1G.

• 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.

Covering Hamotzi when preceding wine:[5] In all cases that one precedes the blessing of wine to Hamotzi [i.e. Kiddush, Havdalah before planned meal] then in the event that the bread is already on the table, then it is to be covered in order so the bread does not see its shamefulness of being preceded by the wine.[6] If, however, one does not plan to eat the meal right away there is no need to cover the bread.

1. Hamotzi bread versus other Hamotzi bread [i.e. Shaleim versus Perusa; Five species versus each other; White versus whole meal bread; Large versus small]:[7]

When one has various Hamotzi breads in front of him the laws of precedence dictate which bread is to be blessed on and fulfill the obligation of the blessing on behalf of all the other breads that are present. The laws of precedence applicable when there are various types of breads available is dependent on various factors including:

1. The type of grain and its level of hierarchy.
2. Whether it is more Chaviv than the others
3. Whether it is Shaleim while the others are not
4. Whether it is larger than the other breads
5. Whether it is whiter and cleaner than the other breads

The following are its laws:

If one only desires one of the breads:[8] As stated in Halacha 1A, the laws of precedence only apply when one plans to eat from both foods and they are both in front of him. However, if one only wants to eat one of the breads that are present, then the laws of precedence do not apply. Hence, if one desires to eat specifically a slice of spelt bread and not any other bread, then it receives precedence over a whole loaf of wheat bread even though the wheat bread is whole and mention explicitly in the verse.

Chaviv same grain – If one desires one bread more than the other:[9] If all the breads are made of the same grain, and are equally whole or sliced, then one is to precede the bread that he likes more, irrelevant of its size or whiteness of flour. If one of the breads is whole, and the other is not, then see below that we do not follow Chaviv.

• Examples – Egg Challah versus Water Challah: If you have a loaf of water Challah and a loaf of egg Challah [both of white wheat flour], and one desires the egg Challah more, then the blessing is to be recited over it.

Shaleim versus Perusa – Same grain:[10] It is a Mitzvah Min Hamuvchar to recite the blessing of Hamotzi over a whole loaf rather than on slices and broken pieces of bread if they are all the same species of grain. This applies even if the whole loaf is Pas Kiber[11] [i.e. coarse whole wheat] and small in size, while the cut pieces are white [wheat flour] bread [i.e. more Chaviv] and larger than the whole loaf. [Hence, we see that Shaleim overrides Chaviv by same blessing foods, as explained in Halacha 1D.[12]]  See Chapter 7 Halacha 8 for further details relating to cutting Shaleim bread!

• Examples – Slice of Egg Challah versus Whole Water Challah: If you have a loaf of water Challah and a slice of egg Challah [both of white wheat flour], and one desires the egg Challah more, nevertheless, the blessing is to be recited over the whole water challah.

Shaleim versus Perusa – Different grain:[13] The above directive to precede the whole loaf only applies when both breads are made of the same grain. However, if the whole bread is made of barley while the sliced bread is made of wheat [and both are equally Chaviv[14]], then one is to precede to recite the blessing on the sliced wheat bread.[15] Nonetheless, a G-d-fearing Jew should abide by both rules of precedence, and thereby recite the blessing by placing the sliced wheat bread onto the whole barley loaf, and cut [and eat[16]] from both of them together after the blessing is said.[17] However, if the whole loaf is made of rye or oats which is a subcategory of barley then there is no need at all to place it together with the sliced wheat bread, and hence one may recite the blessing on the sliced wheat bread alone.[18] [Likewise, if the whole bread is rye while the sliced bread is barley, one may recite the blessing on the sliced barley bread alone. Likewise, if the whole bread is spelt while the sliced bread is wheat, one may recite the blessing on the sliced wheat bread alone.[19] However, if the whole bread is spelt and the whole bread is barley, then a G-d fearing Jew should say the blessing on both together.[20] Likewise, if the whole bread is spelt and the whole bread is rye, then a G-d fearing Jew should say the blessing on both together.[21]] Now, if any of the two breads is more Chaviv than the other, then if the wheat bread is more Chaviv than certainly one must precede it, while if the barley bread [or spelt, rye, oats] is more Chaviv, then there is no precedence and one may choose to recite the blessing on any bread of his choice.[22] [Thus, whenever there is a Shaleim lower level grain with a Parus higher level grain, and both are equally Chaviv, one must precede the higher level grain, although in certain cases one should say the blessing on both. The order in this regard is wheat, barley, spelt, rye, oats.]

Large versus small:[23] If one has before him two breads of the same grain and quality and both are either whole or sliced, but one is larger than the other [whether one loaf is larger than the other loaf, or one slice of bread is larger than the other slice of bread] then one is to precede to say the blessing over the larger loaf or slice of bread. If, however, the two different size breads are not of equal grain and quality than one is to recite the blessing on the higher grain and quality even if it is smaller. Thus, for example, if the smaller loaf or smaller slice is made of white flour while the larger loaf or slice is made of Pas Kiber [i.e. course whole-wheat flour] then one should recite the blessing on the smaller slice or loaf. [This applies even if one claims that the Kiber bread is more beloved, as white bread precedes even more beloved Kiber bread.[24]]

Pas Nikiyah versus Pas Kiber – White bread versus whole wheat bread:[25] If both breads are made of the same grain and are both either sliced or whole then if one of the breads is Pas Kiber  [i.e. made of whole wheat with the coarse bran, which makes the bread more coarse and difficult to eat], while the other bread is made of white [wheat flour] bread, then the white bread receives precedence for the blessing over the Pas Kiber. [This applies even if one claims that the Kiber bread is more beloved, as white bread precedes even more beloved Kiber bread.[26] This, however, only referred to whole wheat bread of previous times which was difficult to eat. However whole wheat bread of today’s day and age is just as easy to eat as white bread and hence one who desires more the wheat bread may precede to say the blessing over it.]

White bread versus even whiter bread:[27] If both breads are made of the same grain and are both either sliced or whole and they are both of the same size [and equally beloved[28]], then if one of the breads is made of regular white flour while the other one is made of very white flour, then the very white bread receives precedence for the blessing over the regular white bread. However, if the bread made of not very white flour is larger than the bread made of very white flour, then there remains a doubt as to which bread precedes which for the blessing [and hence one is to recite a blessing on both breads together[29]].[30] [If one of the breads is more beloved than the other, then it should be preceded.[31]]

Different species breads – No Chaviv:[32] When one has two different species of Hamotzi bread in front of him [i.e. wheat bread and oat bread] and he desires to eat from both breads, then the laws of precedence is determined by the importance of the grain as well as Chaviv and Shaleim. The following are its laws if they are all equally Chaviv and whole or sliced: If both breads are equally desirable [and both are whole or sliced[33], irrelevant of their sizes[34]], then the Hamotzi bread of higher level grain takes precedence over the bread of the lower level grain. In this regard, higher and lower level is determined by the grains explicitly mentioned in the verse which is a wheat, and then barley, and the remaining three grains being their subsidiary. Thus, a loaf of wheat bread takes precedence over a loaf of barley bread if both are equally Chaviv [and whole or sliced[35]], as wheat is mentioned before barley in the verse.[36] Likewise, a loaf of barley bread takes precedence over a loaf of spelt bread if both are equally Chaviv [and whole or sliced[37]].[38] This applies even if the other grain bread is made of finer flour. [If however the lower grain bread is whole while the higher grain bread is sliced, then by wheat and barley bread, a G-d-fearing Jew should say a blessing on both of them together, as explained earlier, while by wheat and barley versus other grain bread, the blessing is recited on the wheat and barley alone.[39] Thus, Hamotzi of wheat or barley always receives precedence over Hamotzi of spelt, rye or oats, if the breads are equally desirable, even if the other breads are whole. Now, with regards to the order of precedence for the other grain breads, if all are equally desirable, spelt bread precedes rye and oat bread, and ryebread precedes oatbread.[40]]

Thus when all the types of bread are equally desirable the order of precedence is:

1. Wheat bread
2. Barley bread
3. Spelt bread
4. Rye bread
5. Oat bread

Wheat bread versus Chaviv barley bread:[41] The rule that one is to precede the species of wheat which comes first in the verse to the species of barley which comes second, only applies if they are equally Chaviv. However, if the barley Hamotzi is more desirable than the wheat Hamotzi, then one can precede whichever bread he desires, whether the wheat or the barley. [Obviously, if the wheat Hamotzi is also more Chaviv, then certainly one must precede it due to both Chaviv and Kadima in Pasuk.]

Wheat and Barley bread versus Chaviv spelt, rye, oats bread:[42] The rule that one is to precede the species of Hamotzi that is explicit in the verse [i.e. wheat and barley] to all other Hamotzi [i.e. spelt, rye, oats] only applies if they are equally Chaviv. However, if the other Hamotzi is more beloved, and some Poskim[43] rule that one is to precede to say the blessing over the Chaviv. Other Poskim[44], however, rule that even in this case one is to precede the blessing on the Hamotzi which is explicitly mentioned in the verse. [Practically, there is no final arbitration on this matter, and hence if the spelt, rye or oats is more desirable then one can precede whichever food he desires.[45] Seemingly, this dispute and subsequent rule applies by any combination of wheat or barley which is explicit in the verse together with any combination of spelt rye and oats, which is not explicit in the verse, that if one of the latter species is more Chaviv then one may precede whichever one he desires.[46] Obviously, if the wheat or barley Hamotzi is also more Chaviv, then certainly one must precede it due to both Chaviv and being explicit in Pasuk.]

Chaviv Spelt rye, oats versus each other: By Hamotzi bread of spelt, rye or oats, seemingly one must[47] precede whichever bread is more desirable.

Table of Hierarchy of Hamotzi Bread

Table of Precedence of Hamotzi Bread

1. Mezonos versus other blessings:[49]

Mezonos products of any of the five grains [wheat, barley, spelt, rye, oats] receive precedence over foods of all other blessings [Haeitz, Ha’adama, Shehakol], with exception to the blessing of Hamotzi [of any grain, as explained above in A, which always precedes Mezonos of any grain], and with possible exception to olives and wine as will be explained next. This precedence of Mezonos to other blessings applies even if the other food is more desirable [and whole].[50] This precedence of Mezonos applies to all forms of Mezonos products, whether they are baked [i.e. Pas Haba Bekisnin], or cooked [i.e. Maseh Kdeira].[51]

Mezonos of wheat or spelt versus Shivas Haminim fruits:[52] Mezonos products which are made of wheat [or spelt[53]] receive precedence over foods of all other blessings [with exception to the blessing of Hamotzi], including the blessing of Haeitz on any of the fruits of the Shivas Haminim, even if the fruit is more desirable [and whole]. It receives precedence even to olives.[54] [It hence receives precedence to olives, dates, figs, grapes and pomegranates. It likewise receives precedence to wine, as will be explained below.]

Mezonos of barley, oats or rye versus Shivas Haminim fruits:[55] Mezonos products which are made of barley, oats, or rye receive precedence over foods of all other blessings, including all Haeitz fruits even if they are of the seven Minim and even if the fruits are more desirable [or whole] with exception to [the blessing of Hamotzi, and with exception to] olives and possibly wine, as will be explained. If both the olive and Mezonos foods of these grains are equally desirable, then the olive receives precedence.[56] [If, however, the Mezonos food of these grains is more desirable [Chaviv] than the olive, then one may precede whichever food he desires.[57]] Mezonos of even these flours however receives precedence to dates.[58] [Thus, Mezonos of barley, rye and oats receives precedence to dates, figs, grapes and pomegranates even if the latter are more desirable, but not to olives if both are equally desirable.]

• Example:[59] Lekach honey cake receive precedence over all jams even if they are made of the seven Minim and are more beloved, even if the honey cake is made from rye flour.
• Olives versus crackers: One has a bowl of olives and crackers in front of him and plans on eating both foods individually and neither is secondary to the other, then if the crackers are made of wheat or spelt flour, then he’s the first to say the blessing of Mezonos. If however they are made of barley, rye, or oat flour, then one is to first to say the blessing of Haietz on the olives unless the crackers are more desirable, in which case he may precede whatever food he wishes.

Hagafen versus Mezonos:[60] The blessing of Mezonos, whether of wheat or barley, precedes  the blessing of Hagafen.[61] This applies even if the Hagafen wine is more desirable.[62]  [However, if the Mezonos is made of spelt, rye, or oats, then Hagafen over wine receives precedence.[63] This, however only applies if they are both equally Chaviv. However, if the Mezonos product is more Chaviv then the wine, then seemingly one may precede to bless on whatever product he desires.[64]]

• Example: If one has wine or grape juice and Mezonos products in front of him, then if the Mezonos is made of wheat or barley then it precedes in all circumstances. If however, it is made of spelt rye or oats, then one is to precede the wine unless the Mezonos is more desirable in which case he may precede whichever food he wishes.

The Bracha Achrona of Meiyn Gimel:[65] Whenever one has eaten both Mezonos, and Hagafen or Haietz of the seven species, then he is to precede within the after blessing of Meiyn Gimel to first say the words Al Hamichyah, and only then Al Hagafen and Al Hapeiros, as just as Mezonos receives precedence in the before blessing to that of wine and fruits, so too it is to be preceded in the after blessing. [Vetzaruch Iyun based on this if one drank wine and ate olives as well as Mezonos of barley, rye, oats, if one should precede to say Al Hagafen, or Al Hapeiros prior to saying Al Hamichyah.]

Table of Precedence by Mezonos

1. Mezonos versus other Mezonos [i.e. Shaleim versus Perusa; Five species versus each other]:[73]

When one has various Mezonos grain products in front of him the laws of precedence dictate which Mezonos food is to be blessed on and fulfill the obligation of the blessing on behalf of all the other Mezonos foods that are present. The laws of precedence applicable is dependent on various factors including:

1. Pas Haba Bekisnin versus permanent Mezonos products
2. The type of grain and its level of hierarchy.
3. Whether it is more Chaviv than the others
4. Whether it is Shaleim while the others are not
5. Whether it is larger than the other Mezonos
6. Whether it is whiter and cleaner than the other Mezonos

The following are its laws:

Pas Haba Bekisnin – Baked Mezonos versus cooked Mezonos:[74] See Chapter 7 Halacha 19D for the full details of this subject! [This Halacha will deal with the laws of precedence relevant when one has a potentially Hamotzi Mezonos food present with a permanent Mezonos food present.] A baked Mezonos food which can become Hamotzi if one sets a meal over it [i.e. Pas Haba Bekisnin, as explained in Chapter 9] receives precedence over a cooked Mezonos foods that can never become Hamotzi [i.e. Maaseh Kedeira, as explained in chapter 8-10].[75] This applies even if the cooked Mezonos food is made of a higher quality grain and is more desirable than the baked Mezonos. This applies even if the Pas Haba Bekisnin food has yet to be brought to the table, and one only plans to eat them later on. Furthermore, in the event that one preceded the permanent Mezonos food to that of the Pas Haba Bekisnin and did not have it explicitly in mind to be Motzi it with the blessing, then it is even disputed whether one fulfills his obligation over the Pas Haba Bekisnin and whether a new blessing must be recited over it, and hence although we conclude that Safek Brachos Lihakel nonetheless, initially one must be very careful to precede to recite the blessing on the Pas Haba Bekisnin in order to avoid this dispute.

• Example: If one has an oat cookie on the table together with delicious cooked wheat spaghetti, and he desires to eat both foods, then the cookie receives precedence even if he currently desires more the spaghetti, as the oat cookie is Pas Haba Bekisnin.
• If one had in front of him a cooked Mezonos food [i.e. Maaseh Kedeira, such as chulent; spaghetti, Sufganiyot, etc] and a baked Mezonos food which is defined as Pas Haba Bekisnin and can become Hamotzi if he is Koveia Seuda [i.e. a Mezonos pretzel, or cracker], then one must precede to say the blessing on the pretzel, even if he finds the chullent more beloved.

If one only desires one of the Mezonos:[76] As stated in Halacha 1A, the laws of precedence only apply when one plans to eat from both foods and they are both in front of him. However, if one only wants to eat one of the Mezonos that are present, then the laws of precedence do not apply.

• Example – Spelt pretzels versus regular pretzels: One has two types of pretzels before him; one of spelt and one of wheat. If one specifically desires only the spelt and has no intention to eat the wheat pretzels, the precedence laws are bypassed, and the blessing is recited over the spelt pretzels alone.

Chaviv Same Grain – If one desires one Mezonos more than the other:[77] If all the Mezonos are made of the same grain, and are equally whole or sliced, then one is to precede the Mezonos that he likes more, irrelevant of its size or whiteness of flour. [However, if one of the Mezonos is whole, and the other is not, then see Halacha B that Shaleim overrides Chaviv.]

• Examples – Cake and pretzels: If you have a whole cake and a whole cracker in front of you which you both plan on eating, and one desires the cake more, then the blessing is to be recited over the cake.

Shaleim versus Perusa – Same grain:[78] It is a Mitzvah Min Hamuvchar to recite the blessing of Mezonos over a whole Mezonos rather than on broken pieces of Mezonos if they are all the same species of grain, even if the other broken Mezonos is Chaviv. See Halacha B regarding bread and Chapter 7 Halacha 8 for further details!

• Examples – Cake and pretzels: If you have a slice of cake and a whole cracker in front of you which you both plan on eating, and one desires the cake more, then the blessing is to be recited over the pretzel being that it is whole

Shaleim versus Perusa – Different grain: See Halacha B regarding bread! The above directive to precede the whole Mezonos only applies when both Mezonos products are made of the same grain. However, if the whole Mezonos is made of lower level grain with a Parus higher level grain, and both are equally Chaviv, one should precede the Parus higher level grain. The order in this regard is wheat, barley, spelt, rye, oats. However, if the Shaleim Mezonos is made of barley while the broken Mezonos is made of wheat [and both are equally Chaviv], then a G-d-fearing Jew should abide by both rules of precedence, and thereby recite the blessing by placing the sliced Mezonos onto the whole Mezonos, and eat from both of them together after the blessing is said. However, if the whole Mezonos is made of rye or oats then one may recite the blessing on the wheat Mezonos alone. Likewise, if any of the two Mezonos is more Chaviv than the other, then if the higher level Mezonos is more Chaviv than certainly one must precede it, while if the lower level Mezonos is more Chaviv, then there is no precedence and one may choose to recite the blessing on any bread of his choice.

Large versus small: See Halacha B regarding bread! By two Mezonos of the same grain and quality are both whole or pieces, the blessing is recited on the larger one. However, if the Mezonos differ in grain or quality, the blessing is said on the higher-quality grain, even if it is smaller. For example, if a smaller cracker is made of white flour and a larger cracker is made of coarse whole-wheat flour, the blessing is recited on the smaller white-flour cracker, as it takes precedence. This applies even if the coarse whole-wheat cracker is more desirable, as white cracker ranks higher in precedence.

White flour Mezonos versus whole wheat Mezonos: See Halacha B regarding bread! If two Mezonos products are of the same grain and both are either whole or sliced, white flour Mezonos takes precedence for the blessing over coarse whole-wheat Mezonos. However, if modern whole-wheat Mezonos is equally easy to eat and more desirable, one may recite the blessing over it instead.

Different species grain Mezonos:[79] See Halacha B regarding bread! Precedence in this matter is determined by either Chaviv or the importance of the grain. The following are its laws: If one has in front of him two Mezonos foods from the ז’ מינים that are of different grains [i.e. wheat Mezonos with barley Mezonos] then if they are both equally desirable, then the Mezonos of wheat precedes the Mezonos of barley. If one has Mezonos of wheat or barley together [ז’ מינים] with Mezonos of spelt, rye or oats, then if the foods are equally desirable one precedes the Mezonos of wheat or barley to the other Mezonos foods. If however the spelt, rye or oats is more desirable then one can precede whichever food he desires. [By Mezonos mixtures of other grains (i.e. spelt Mezonos, rye Mezonos and oats Mezonos) possibly one must precede whichever Mezonos food is more desirable, as none are explicitly mentioned in the verse.] If all the Mezonos foods are equally desirable then spelt precedes rye and oats, and rye precedes oats.

Thus when all the types of grain are equally desirable the order of precedence is:[80]

1. wheat
2. barley
3. spelt
4. rye
5. oats 

Wheat versus Chaviv barley:[81] The rule that one is to precede the species of wheat which comes first in the verse to the species of barley which comes second, only applies if they are equally Chaviv. However, if the barley Mezonos is more desirable than the wheat Mezonos, then one can precede whichever food he desires, whether the wheat or the barley. [Obviously, if the wheat Mezonos is also more Chaviv, then certainly one must precede it due to both Chaviv and Kadima in Pasuk.]

Wheat and Barley versus Chaviv spelt, rye, oats:[82] See Halacha B regarding bread! The rule that one is to precede the species of Mezonos that is explicit in the verse [i.e. wheat and barley] to all other Mezonos [i.e. spelt, rye, oats] only applies if they are equally Chaviv. However, if the other Mezonos is more beloved, then it is disputed amongst the Poskim if one is to precede to say the blessing over the Chaviv or if even in this case one is to precede the blessing on the Mezonos which is explicitly mentioned in the verse. Practically, there is no final arbitration on this matter, and hence if the spelt, rye or oats is more desirable then one can precede whichever food he desires. Obviously, if the wheat or barley Mezonos is also more Chaviv, then certainly one must precede it due to both Chaviv and being explicit in Pasuk.

Table of Precedence of Mezonos

1. Hagafen:[83]

The blessing of Borei Peri Hagafen [over wine] is considered the greatest of all the blessings[84], with exception to the blessing of Borei Minei Mezonos and Hamotzi [and it is hence the third highest level blessing, after Hamotzi and Mezonos]. The following are its laws:

Hagafen versus Hamotzi:[85] See Halacha A! The blessing of Hamotzi on breads of any of the five grains precedes the blessing of Hagafen in all circumstances [except when making Kiddush on Shabbos].

Hagafen versus Mezonos:[86] See Halacha C for the full details of this matter! When choosing between the blessings of Mezonos and Hagafen, Mezonos always precedes Hagafen if made of wheat or barley even if the Hagafen wine is more desirable. [For Mezonos made of spelt, rye, or oats, Hagafen precedes unless the Mezonos is more desirable, in which case one may choose either blessing based on preference.]

Hagafen versus Haeitz/Haadamah/Shehakol:[87] The blessing of Hagafen over wine [or grape juice] receives precedence over even olives [which is from the Shivas Haminim and is listed first within the Shivas Haminim[88], and certainly it receives precedence over the other Shivas Haminim fruits. Thus, it receives precedence over all lower level blessings, including Haeitz, Ha’adama and Shehakol.] This applies even if the olive [or any other lower level blessing food] is more desirable than the wine [and is Shaleim[89]].[90]

Hagafen versus Shehakol drink:[91] See Chapter 17 Halacha 1F! The blessing of Hagafen over wine [or grape juice] receives precedence over all other Shehakol beverages. Furthermore, we explained in Chapter 15 Halacha 5 that the blessing of Hagafen on wine exempts all liquids. Hence, when one recites the blessing of Hagafen on wine he exempts with it the blessing of all the other liquids. Now, although we stated in Halacha 1E that there is a Midas Chassidus to first say the blessing of the secondary food in order so it receive its proper blessing. Nonetheless, by wine with other beverages, one should always precede the wine and exempt the blessing of the other liquids with Hagafen.

Two Hagafen wines and one is Chaviv:[92] If one has two different wines before him and one of them is Chaviv, then the Chaviv wine receives precedence and hence the blessing of Hagafen is to be recited over it. This applies even though that doing so will forfeit the blessing of “HaTov VeHaMeitiv” from being said.

The Bracha Achrona of Meiyn Gimel:[93] Whenever one has eaten both Mezonos, and Hagafen or Haietz of the seven species, then he is to precede within the after blessing of Meiyn Gimel to first say the words Al Hamichyah, and only then Al Hagafen and Al Hapeiros, as just as Mezonos receives precedence in the before blessing to that of wine, so too it is to be preceded in the after blessing, and just as the before blessing of the wine receives precedence over fruits, so too in the after blessing one is to precede its mention to that of fruits. [Vetzaruch Iyun based on this if one drank wine and ate olives as well as Mezonos of barley, rye, oats, if one should precede to say Al Hagafen, or Al Hapeiros prior to saying Al Hamichyah.]

Table of Precedence of Hagafen

1. Haeitz of Shivas HaMinim:

The fruits and order of the seven Minim:[94] The fruits of the seven Minim and their order of hierarchy is:

1. Olives
2. Dates[95] [referred to as honey in the verse[96]]
3. Grapes
4. Figs
5. Pomegranate

ארץ חטה ושערה וגפן ותאנה ורימון ארץ זית שמן ודבש””

Eikev 8:8

Seven Minim versus Seven Minim – No Chaviv:[97] If one has various fruits of the seven Minim in front of him then if all the fruits are equally desirable, precedence is given to whichever fruit is listed first in the Pasuk[98] [near the word Aretz[99], even if the lower level Shivas Haminim fruit is Shaleim[100]]. [Practically, the order is: 1) olives; 2) dates; 3) grapes; 4) figs; 5) pomegranate, as stated above.]

Seven Minim versus Seven Minim – with Chaviv:[101] The rule that one is to precede the species of Zayin Minim which comes first in the verse, only applies if they are equally Chaviv. However, if a fruit of Zayin Minim of lower level [i.e. grapes] is more desirable than the fruit of Zayin Minim of a higher level [i.e. dates], then there is no law of precedence, and one may hence precede whichever fruit he desires [if both are equally whole or halved[102]]. [Obviously, if the higher level fruit is also more Chaviv, then certainly one must precede it due to both Chaviv and Kadima in Pasuk.]

• Example – Pitted olives with whole dates: If both foods are equally desirable, then one should precede the olives which is first in the verse. However, if the dates are more desirable than seemingly one must precede the dates being that they are both whole and more desirable.

Seven Minim Versus Shehakol:[103] The blessing on a seven Minim fruit receives precedence over the blessing of Shehakol under all circumstances [with exception to if the Shehakol is a Tafel – see Halacha 1E], even if the Shehakol is more Chaviv [and is Shaleim].[104]

Seven Minim Versus Ha’adama:[105] See Halacha G for the full details of this matter! If one has a seven Minim fruit and a Ha’adamah food in front of him and plans to eat both foods, then one gives precedence to whichever food is more desirable. If both foods are equally desirable, then from the letter of the law there is no Halachic preference.[106] Nevertheless, it is preferable to precede the blessing of Haeitz in such a case.

• Example:[107] If one has figs, grapes or raisins and legumes food in front of him and plans to eat both foods, then one gives precedence to whichever food is more desirable. If both foods are equally desirable, then from the letter of the law there is no Halachic preference. Nevertheless, it is preferable to precede the blessing of Haeitz in such a case.

Seven Minim versus Haeitz of non-7 Minim:[108] If one has fruits from the seven Minim [i.e. figs or grapes] and from the non-seven Minim [i.e. apple] in front of him which he plans on eating, then if both fruits are equally desirable, the fruit of the seven Minim receive precedence.[109] This applies even if the other fruits are whole while the seven Minim fruit is halved.[110] If, however, the non-seven Minim fruit is more desirable [and both fruits are whole or sliced], then there is no law of precedence, and one may hence precede whichever fruit he desires.[111] [If, however, the Zayin Minim fruit is whole while the other fruit is sliced, then seemingly the Zayin Minim fruit receives precedence over the other fruit, even if the other fruit is Chaviv.[112]]

• Example – Grape versus apple: If you have a grape and an apple in front of you, the precedence depends on their desirability and wholeness. If both fruits are equally desirable, the grape takes precedence even if the apple is whole and not the grape because it is from the seven Minim. If the apple is more desirable (Chaviv) than the grape, then the apple may be chosen first, and there is no requirement of precedence for the seven Minim fruits, unless the grape is whole and not the apple, in which case one must precede the grape.

Night of Rosh Hashanah – Is one to recite the blessing over the apple first even if there are Shiva Minim on the table? Some Poskim[113] rule one is to first eat the apple dipped in honey even if there are other fruits of the seven Minim on the table.[114] However, other Poskim[115] rule that if there are fruits of the Shiva Minim on the table then their blessing is to be preceded. Practically the Chabad custom is to precede the blessing of the apple even if other fruits of the Shiva Minim are present.[116]

Seven Minim versus Mezonos: See Halacha 2C! If one has fruits of the seven Minim together with Mezonos foods in front of him and he plans to eat both foods, then if the Mezonos is made of wheat [or spelt], precedence is always given to the Mezonos. This applies even if the fruit is more desirable. If the Mezonos is made of barley/oats/rye then it precedes all fruits of the seven Minim, even if the fruit is more desirable, with exception to olives. If the olives and barley/oats/rye Mezonos foods are equally desirable, then the olives receive precedence. However, if the Mezonos food of these grains is more desirable [Chaviv] than the olive, then one may precede whichever food he desires.

Seven Minim versus Ha’adama wheat, barley, spelt, rye, oats:[117] If one has fruits of the seven Minim together with a dish of the five grains [i.e. wheat, barley, spelt, rye, oats] that is Ha’adama and not Mezonos [i.e. whole kernels with peel, see chapter 10 Halacha 9] then precedence is [preferably[118]] always given to the fruit, if it retains the blessing of Haeitz [i.e. not ground] [even if they are both equally desirable[119], and certainly if the fruit is more desirable, in which case its precedence is obligatory].[120] This, however, is with exception to if the grain is more desirable [i.e. Chaviv] then the fruit, in which case one precedes the Ha’adama to the Haeitz, as is always the rule with Ha’adama and Heitz as explained in Halacha I. However, if the grains are Shehakol [i.e. ground grains in a drink], then the Haietz must precede it even if the drink is more Chaviv.[121] Likewise, if the fruits have been ground and become Shehakol, then they do not receive precedence.

• Example – Puffed wheat cereal (i.e. Shalvah) versus dates: When presented with puffed wheat cereal (classified as Ha’adama) and dates (a fruit from the seven Minim), precedence is given to the olive unless the cereal is more desirable (Chaviv) than the dates.

Seven Minim that have become Shehakol:[122] If the fruits of the seven Minim have been ground to the point that their blessing is now Shehakol [as explained in Chapter 14], then they follow the same laws as all Shehakol produce, explained in Halacha J.

Table of Precedence of Haeitz Shivas Haminim

1. Regular Haeitz [non-Shivas Haminim]:

With Shehakol:[123] The blessing of Haeitz always receives precedence over the blessing of Shehakol even if the Shehakol is more Chaviv [and is Shaleim].[124]

With Ha’adama: See Halacha I for the full details of this matter! If one is planning to eat both a Haeitz and Ha’adama which are in his presence, then one gives precedence to whichever food is more desirable, and if both foods are equally desirable, then it is preferable to precede the blessing of Haeitz.

With Ha’adama of wheat, barley, spelt, rye, oats:[125] See Halacha F for the full details of this matter! If one desires to eat Haeitz fruits alongside a dish of the five grains which is classified as Ha’adama and not Mezonos, precedence is given to the Haeitz fruits unless the grains are more desirable (Chaviv), in which case they take precedence.

• Example – Puffed wheat cereal (i.e. Shalvah) versus apple: When presented with puffed wheat cereal (classified as Ha’adama) and apples, precedence is given to the apple unless the cereal is more desirable (Chaviv) than the apple.

With Zayin Minim fruits: See Halacha F for the full details of this matter! When ז’ מינים are mixed with non-ז’ מינים fruits, if non ז’ מינים is more desirable, then there is no precedence. If both are equally desirable, then ז’ מינים comes first even if the other fruits are whole.

With other Haeitz fruits:[126] When the mixture of fruits are all not from the Zayin Minim, it is a Mitzvah Min Hamuvchar to give precedence to the fruit that is whole.[127] If none are whole, or all are whole, then it is a Mitzvah Min Hamuvchar to give precedence to the more desirable fruit.[128] [If both are equally whole or halved, and both are equally desirable, then precedence should be given to the greater tasting or greater looking fruit.[129] If all are equal in this as well, then precedence should be given to the larger fruit if they are all of the same fruit.[130] If they are all equal in size or not of the same food then precedence should be given to whichever fruit has some advantage such as an apple or nut of which the Jewish people are compared to.[131] Otherwise, there is no law precedence.]

• Example 1: If one has a plate of pear slices and a bowl of cherries, precedence should be given to the cherries if they are whole or deemed more desirable by the individual. If the pear slices are more desirable, then they are given precedence even if the cherries are whole.
• Example 2: If one is presented with halved apricots and whole plums, precedence should be given to the plums if they are whole or considered more desirable. Conversely, if the apricots are deemed more desirable, they should take precedence even if the plums are whole.

With Mezonos: See Halacha C for the full details of this matter! Mezonos products of any of the five grains [wheat, barley, spelt, rye, oats] receive precedence over all non-Shivas Haminim Haeitz fruits even if the latter is whole and more desirable.

With Hamotzi: See Halacha A for the full details of this matter! Hamotzi products of any of the five grains [wheat, barley, spelt, rye, oats] receive precedence over all Haeitz fruits even if the latter is whole and more desirable, unless one plans to eat it to open his appetite.

Table of Precedence of regular Haeitz

1. Ha’adama:

With Shehakol:[132] The blessing of Ha’adama always receives precedence over the blessing of Shehakol even if the Shehakol is more Chaviv [and is Shaleim].[133]

With other Ha’adama:[134] When there is a mixture of only Ha’adama products, it is a Mitzvah Min Hamuvchar to give precedence to the Ha’adama product that is whole.[135] If none are whole, or all are whole, then it is a Mitzvah Min Hamuvchar to give precedence to the more desirable product.[136] [If both are equally whole or halved, and both are equally desirable, then precedence should be given to the greater tasting or greater looking vegetable.[137] If all are equal in this as well, then precedence should be given to the larger food if they are all of the same vegetable.[138] If they are all equal in size or not of the same vegetable then precedence should be given to whichever food has some advantage of which the Jewish people are compared to, such as carots.[139] Otherwise, there is no law precedence.]

• Example 1: If one has a plate of carrot sticks (Ha’adama) and a bowl of cherry tomatoes, precedence should be given to the tomatoes if they are whole or deemed more desirable by the individual. If the carrot sticks are more desirable, then they are given precedence even if the tomatoes are whole.
• Example 2: If one has a plate of roasted sweet potatoes (Ha’adama) and a bowl of boiled corn kernels, precedence should be given to the corn if it is whole or deemed more desirable by the individual. Conversely, if the roasted sweet potatoes are more desirable, then they are given precedence even if the corn kernels are whole.

With Ha’adama of wheat, barley, spelt, rye, oats:[140] If one desires to eat Ha’adama vegetables alongside a dish of the five grains which is classified as Ha’adama and not Mezonos, precedence is given to the five grains [unless the vegetable is more desirable (Chaviv), in which case one may precede whatever one wishes[141]].

• Example – Puffed wheat cereal (i.e. Shalvah) versus tomato: When presented with puffed wheat cereal (classified as Ha’adama) and a tomato, precedence is given to the puffed cereal unless the tomato is more desirable (Chaviv) than the cereal.

With Haeitz even of Zayin Minim: See Halacha I for the full details of this matter! If one is planning to eat both a Haeitz and Ha’adama which are in his presence, then one gives precedence to whichever food is more desirable, and if both foods are equally desirable, then it is preferable to precede the blessing of Haeitz.

With Mezonos: See Halacha C for the full details of this matter! Mezonos products of any of the five grains [wheat, barley, spelt, rye, oats] receive precedence over all Ha’adama products even if the latter is whole and more desirable.

With Hamotzi: See Halacha A for the full details of this matter! Hamotzi products of any of the five grains [wheat, barley, spelt, rye, oats] receive precedence over all Ha’adama products even if the latter is whole and more desirable, unless one plans to eat it to open his appetite.

Table of Precedence of Ha’adama

1. Ha’adama Versus Haeitz – Which blessing should one precede?[142]

• For example: One plans to eat a snack of a date and potato chips, which are both sitting on the table in front of him. Which blessing should one precede; the Haeitz on the fruit, or the Ha’adama on the potatoes?

If one desires one food more than another:[143] If one is planning to eat two foods which are in his presence[144], and one of the foods receives the blessing of Haeitz while the second food receives the blessing of Ha’adama [i.e. an apple and potato chips], then if one food is more desirable than another, then the blessing of that food must be preceded [even if the other food is Shaleim[145]]. Thus, if one desires the Ha’adama [i.e. potato chips] more than the Haietz [i.e. the apple], then he must first say the blessing of Ha’adama. [If, however, he desires the apple more than the potato chips, then he must precede the blessing over the apple.] This applies even if the Haietz is from the seven Minim [i.e. an olive, grape, etc], nevertheless, a more desirable Ha’adama is to be preceded.[146]

If one desires both foods equally:[147] If both foods are equally desirable, then although there is no complete obligation to precede the Haeitz over the Ha’adama, nevertheless, it is preferable [i.e. Tov] to precede the blessing of Borei Peri Haeitz [even if the other food is Shaleim[148]].[149] This applies even if the Haietz is from the seven Minim [i.e. an olive, grape, etc], nevertheless, it is not an obligation to precede the Haeitz, but is preferable to do so.[150]

Definition of Chaviv:[151] The definition of a more desirable food is either a food that the person currently has more desire for, or a food that the person usually has more desire for over the other foods, even if currently he does not desire it more. In a mixture in which the more desirable food is given precedence and one has in front of him two foods, one which is currently more desirable and one which is usually more desirable, he may precede whichever food he chooses [although it is best to precede the Haeitz, as stated above[152]].

1. Haeitz fruit versus Safek/dispute Haeitz/Ha’adama/Shehakol fruit:[157]

• Example: 1) One has an apple and a banana[158] in front of him and desires to eat both, which fruit is he to eat first? 2) One has an apple and sugar[159] in front of him, what blessing is he to say first?

Some Poskim[160] rule one is to first say the blessing on the Safek food [i.e. a Ha’adama on the banana and Shehakol on the sugar] and only then say a blessing on the Haeitz.[161] Other Poskim[162] however rule one is to recite a blessing first on the Haeitz, specifically having in mind not to exempt the Safek blessing food, and then say a blessing on the Safek [Ha’adama on the banana and Sheakol on the sugar].[163] Other Poskim[164] rule one is not to eat at all the two foods at the same time, and either he should eat only the Safek food or only the Haeitz.[165] Other Poskim[166] rule that during the week one is to eat the Haeitz and have in mind to include the Safek food and not repeat the blessing over it, while on Shabbos he is to follow the first opinions.[167] Practically, the worldly custom is not like any of the above opinions, but rather they first recite a blessing over the Haeitz and then over the Ha’adama, and they are not particular to have in mind not to exempt the Safek food with the Haeitz.[168] Nonetheless, it is proper to explicitly have in mind not to exempt the Safek food with the blessing over the fruit[169]

Summary: The worldly custom is to first recite a blessing over the Haeitz and then over the Ha’adama. Nonetheless, it is proper to explicitly have in mind not to exempt the Safek food with the blessing over the fruit.

If one has a Haeitz fruit and a Safek/dispute Haeitz/Ha’adama/Shehakol fruit in front of him and he first said the blessing of Haeitz, may he still say the blessing on the Safek?[170] Yes.[171]

1. Shehakol:[172]

The blessing of Shehakol does not receive precedence over any other the blessing even if the Shehakol is more Chaviv [and is Shaleim].[173]

If Shehakol is Tafel: See Halacha 1E!

Shivas Haminim, Haeitz, or Ha’adama, that have become Shehakol:[174] Any higher blessing food that has been ground to the point that their blessing is now Shehakol [as explained in Chapter 14], then they follow the same laws as all Shehakol produce, and hence do not precede any other blessing, [although may precede other Shehakol blessings based on rules explained next].

With other Shehakol:[175] When there is a mixture of only Shehakol products, it is a Mitzvah Min Hamuvchar to give precedence to the Shehkaol product that is whole [i.e. a whole egg].[176] If none are whole, or all are whole, then it is a Mitzvah Min Hamuvchar to give precedence to the more desirable product.[177] [If both are equally whole or halved, and both are equally desirable, then precedence should be given to the greater tasting or greater looking food.[178] If all are equal in this as well, then precedence should be given to the larger food if they are all of the same food.[179] If they are all equal in size or not of the same food then precedence should be given to whichever food has some advantage.[180] Otherwise, there is no law precedence. Regarding a food that is more satiating, while satiation is recorded in the Talmud as an advantageous aspect in laws of precedence, it is omitted from the Poskim. See Halacha D in Q&A! Likewise, there is no inherent precedence given to a food over a drink, as explained in Halacha D in Q&A.]

• Example – Pomegranate juice with apple juice:[181] When presented with a glass of pomegranate juice and a glass of apple juice, one should recite the blessing on the pomegranate juice which is from the seven species unless the apple juice is more Chaviv.
• Example – Milk with apple juice:[182] When presented with a glass of milk and a glass of apple juice, one should recite the blessing on the milk which is a beverage of the praise of Eretz Yisrael unless the apple juice is more Chaviv.

1. Shehechiyanu:

In the laws of precedence, should one precede the blessing over the Shehechiyanu fruit before any of the other fruits on the table?[183] This matter is disputed amongst the Poskim. Some  Poskim[184] rule that the Shehechiyanu fruit is considered more Chaviv and therefore should receive precedence. Other Poskim[185], however, rule that one should precede whatever fruit is truly Chaviv. Others arbitrate that one should remove all the other fruits from the table and then say a blessing over the Shehechiyanu fruit.[186] Practically, if the Shehechiyanu fruit is not from the seven species and is mixed with a fruit from the seven species, then one should precede the fruit that is from the seven species even in such a case.[187]

1. Asher Yatzar – If one used the bathroom prior to saying an after blessing for food which blessing is to be recited first?[188]

If one ate an item that requires an after blessing [such as Borei Nefashos[189] or even Birchas Hamazon[190]] and forgot to say the blessing and urinated [or defecated] and then remembered to say the blessing, he is to precede the blessing of Asher Yatzar and only afterwards recite the after blessing for the food.[191]

1. Besamim:[192]

The blessing over food or beverages receives precedence over the blessing over all spices.

[1] Seder 10:14; Luach 3:14; Admur 249:11; Rama 211:5; Iggur 298; Shibulei Haleket 160; See regarding Hamotzi preceding Hagafen: Admur 299:14; Michaber 299:9; Tur 299 in name of Maharam; Hagahos Maimanis Shabbos 29:20

[2] The reason: As bread satiates the heart unlike any other food, for which reason the sages excluded it from all other products of the land, and from amongst other satiating foods, and designated it with its own blessing. [See Admur 167:1; 168:8 and 12] In addition, wheat and barley are mentioned first in the verse, and hence precede other foods that are mentioned later or are not mentioned at all. [Admur 299:14 regarding why one must precede the blessing of bread to that of wine] This latter reason, however, would not suffice in the case brought next in which the bread is made of non-verse explicit grains in contrast to the other fruit which is explicit in the verse.

[3] See Rama ibid that it overrides Mezonos; Olas Tamid 211:6; Soles Belula 211:6; P”M 211 A”A 1; Kaf Hachaim 211:21; ; Piskeiy Teshuvos 211:9

The law if one has Hamotzi bread of spelt and Pas Haba Bekisnin of wheat and plans to eat both: The Hamotz bread takes precedence. [Poskim ibid]

[4] See Admur 299:14 “one must precede the blessing of the bread to the blessing of the wine if he wants to eat it immediately”; see also Admur 249:11; See 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.

[5] Admur 299:14; Michaber 299:9; Tur 299 in name of Maharam; Hagahos Maimanis Shabbos 29:20

[6] The reason: As from the laws of precedence of blessings, Hamotzi precedes Hagafen. However now one cannot precede Hamotzi and it is hence an embarrassment for the bread, and is therefore to be covered. [Admur ibid]

[7] See Seder 10:1-4, 9-11; Luach 3:1; Admur 168:1-6; Ketzos Hashulchan 39:1-4

[8] Seder 10:2; Luach 3:2; Admur 168:2

[9] Piskeiy Teshuvos 168:1; See Seder 10:5 and 9 that Chaviv neutralizes even higher grain and hence certainly it should give precedence over size and quality of flour.

[10] Seder 10:1 “They brought before him to eat pieces of bread and a whole loaf, it is a Mitzvah Min Hamuvchar to choose the whole loaf for the blessing, even if it is black bread, and small in size while the cut pieces are white bread and larger than the whole loaf.”; Luach 3:1; Admur 168:1; M”A 168:1; Michaber 168:1; Tur 168; Rambam Brachos 7:4; Rebbe Yochanon Brachos 39b; Tosefta Brachos 4:11; Tosafus Brachos ibid; Rosh 6:21; Piskeiy Teshuvos 168:1

[11] Pas Kiber refers to the whole wheat bread of the poor which was eaten in previous times. The poor did not have the ability to refine the flour from its coarse parts [i.e. the bran, or simply could not afford to get rid of it] and hence the  whole wheat was made of with very coarse bran which made the bread difficult to eat. However, todays whole wheat bread is properly refined from its coarseness and is just as edible as white bread, and hence is no longer within the lower definition of “Pas Kiber.” [See Piskeiy Teshuvos 168 footnote 5]

[12] As explained there in the footnotes, this creates a contradiction, as Shaleim overrides Chaviv, but does not override order of verse by different grain bread, as will be explained next. Now, Chaviv neutralizes the order of verse, hence implying that it is stringer than Shaleim which does not. So regarding order of verse Chaviv is stronger then Shaleim, while regarding Shaleim versus Chaviv, Shaleim is stringer, Vetzaruch Iyun

[13] Seder 10:1; Luach 3:1; Admur 168:1; Michaber 168:1; 211:4; Tur 168; 211; Rambam Brachos 7:4 and 8:13; Brachos 41a; Rebbe Nachman Bar Yitzchak and Mar Brei Deravina and Shalman in Brachos 39b; Tosafus Brachos ibid; Rosh 6:21; Rabbeinu Yona Brachos 28a; Ketzos Hashulchan 39:1

[14] Seder 10:9

[15] The reason: As whatever species is written earlier in the verse [Devarim 8:8] receives precedence for the blessing. [Seder ibid and 9]

[16] Ketzos Hashulchan 38 footnote 3

[17] Seder ibid; Luach ibid; Admur ibid; Michaber 168:1; Rosh ibid; Rabbeinu Tam in Tosafus Brachos 39a in opinion of Rebbe Nachman Bar Yitzchak; Mar Brei Deravina and Shalman in Brachos 39b

The reason: As also barley is from the seven species, and it’s loaf is whole [and hence there is reason to say that it should receive precedence even over the sliced wheat]. [Seder ibid]

[18] Seder ibid; Lauch ibid; M”A 168:2

The reason: As the species of barley are not explicitly mentioned in the verse and therefore there is no argument to precede their whole bread prior to the wheat bread. [Seder ibid]

[19] P”M 168 A”A 2; Elya Raba 168:2; Ketzos Hashulchan 38 footnote 4

[20] Elya Raba 168:2; Ketzos Hashulchan 38 footnote 4

[21] Ketzos Hashulchan 38 footnote 4

[22] Seder 10:5 and 9-10

[23] Seder 10:3; Luach 3:3; Admur 168:5; 167:3 that is Mitzvah Min Hamvchar; M”A 168:7; Michaber 168:2 and 4; Tur 168; Hagahos Maimanis on Brachos 7 Os Daled; Mordecahi Remez 129 in name of Maharam; Implication of Brachos 39b; Tosafus Brachos ibid; Rosh 6:21

[24] M”A 168:7

[25] See Seder 10:1 and 3; Luach 3:3; Admur 168:5; M”A 168:7; Michaber 168:4; Tur 168; Tosafus Brachos 39b; Rosh 6:21

[26] M”A 168:7; Shaar Hatziyion 168:12; Piskeiy Teshuvos 168:1 footnote 5

[27] Seder 10:3; Luach 3:3; Admur 168:5; M”A 168:8; Elya Raba 168:7; Michaber 168:4; Agudah Brachos 39b 141; Tosafus Brachos ibid; Rosh 6:21

[28] Piskeiy Teshuvos 168:1

[29] Ketzos Hashulchan 38:3

[30] Seder ibid; Luach ibid; Admur ibid; M”A ibid

[31] Piskeiy Teshuvos 168:1

[32] Seder 10:4 and 9; Luach 3:4; Admur 168:5; M”A 168:6; Michaber 168:4; Rosh 6:21 and Maadanei Yom Tov there; Yerushalmi Brachos 6:1; Agudah Brachos 149; Piskeiy Teshuvos 211:9

[33] See Seder 10:1, brought above

[34] See Seder 10:3, explained above, that we never give precedence to size when they are of different grains

[35] See Seder 10:1, explained above, that a G-d fearing Jew gives precedence to both breads if the barley bread is whole and the other sliced

[36] Seder 10:9

[37] See Seder 10:1, explained above. Vetzaruch Iyun, as perhaps spelt bread has the same status as rye and oat bread which is to be preceded by the wheat bread even if these breads are whole and the wheat bread is sliced.

[38] The reason: Although spelt is considered a more refined and clean flour than barley nonetheless, the blessing should be recited over the barley bread being that barley is explicitly mentioned in the verse of the seven species in contrast to spelt which although is a subsidiary of wheat (and is part of the seven species – Admur ibid), it is not mentioned explicitly in the verse. [Seder ibid; Luach ibid; Admur ibid]   

[39] See Seder 10:1 regarding rye or oat bread with wheat bread

[40] P”M 168 M”Z 4; Ketzos Hashulchan 38 footnote 2 and 54 footnote 6; Vetzaruch Iyun from Seder 10”12 which implies that oats come before rye and that rye is the last on the list. [See there “spelt, oats and rye” “Lekach, even if it is rye”]

[41] Seder 10:9-10; Taz 211:1 and 3

[42] Seder 10:5 [regarding barley with spelt]; Luach 3:5; Admur 168:5; Ketzos Hashulchan 38:4

[43] 1^st opinion in Seder ibid, Luach ibid, Admur ibid; M”A 168:6; Rambam Brachos 8:13 [brought in Michaber 211:2]; Chachamim Mishneh Brachos 40b; Erech Hashulchan 168:1; Kaf Hachaim 168:17

[44] 2^nd opinion in Seder ibid, Luach ibid, Admur ibid; Michaber 211:1; Tur 211; Rabbeinu Yona Brachos 28b; Rosh Barchos 6:21; Tosafus Brachos 39a; Bahag Brachos 6; Shibulei Haleket 160 in name of Rabbeinu Yeshaya; Rebbe Yehuda Mishneh Brachos 40b; M”B 211:13 that so rule most Poskim

[45] Taz 211:1; Birchas Habayis 13:1 [that person should choose like one opinion forever]; See Seder 10:8

[46] The Alter Rebbes original case is barley with spelt. Vetzaruch Iyun if this would likewise apply in a case of wheat with Chaviv oats, that we follow Chaviv, as wheat is the first in the verse, while oats is last. However, in truth this should make no difference, as the main thing according to the 1^st approach is that Chaviv always overrides, irrelevant of Zayon Minim, and hence we concluded above to include all the types of species

[47] By Mezonos mixtures of other grains (i.e. spelt Mezonos, rye Mezonos and oats Mezonos) possibly one must precede whichever Mezonos food is more desirable, as none are explicitly mentioned in the verse. See Ketzos Hashulchan 39 footnote 4

[48] When dealing with same grain products, we find that Chaviv does not make a difference

[49] Seder 10:10 regarding wheat and barley versus fruits “But a mixture of wheat and barley with fruits – one is to precede the wheat and barley even if the fruits are more Chaviv”; 10:12 regarding spelt, oats and rye versus fruits “Even the blessing of ‘Borei Minei Mezonot’ on spelt, oats and rye which are not explicitly mentioned in the verse,  precedes the blessing of ‘Borei Pri Ha’etz’ on all fruits even if they are of the seven Minim”; Luach 3:9 and 12; Michaber 211:6; Darkei Moshe 211:2; Hagahos Maimanis on Brachos 8 Os Shin in name of Maharam Merothenberg in Barchos Maharam 8a

[50] Seder 10:10 and 12 in parentheses regarding Lekach and 13 regarding wine; Luach 3:9; Darkei Moshe 211:2 [Thus, although in general Chaviv neutralizes higher level product of Shivas Haminim, by Mezonos we precede Mezonos to Shivas Haminim fruits even if they are more desirable]

[51] Seder 10:11; Luach 3:11; Michaber 211:5; Rashba Brachos 41b; Bahag Brachos 6:8

[52] Seder 10:10 and 12; Ketzos Hashulchan 54:5

[53] Implication of Seder 10:12 which mentions spelt in the beginning but not in the list of Meoznos that olives precede. The reason for this is seemingly because spelt is a type of wheat.

[54] Seder 10:12 “Wheat comes before the olive”; Luach 3:12; Tur 211; Tosafus Brachos 41b

The reason: As olives are written first to the second Aretz while wheat is written first to the first Aretz.

[55] Seder 10:12; Luach 3:12; M”A 211:8 and 13; Taz 211:4; Tur 211; Hagahos Semak; Chayeh Adam 57:4; Birchas Habayis 13:9; Ketzos Hashulchan 54:7; See Michaber 211:4; Brachos 41b; M”B 211:24; Kaf Hachaim 211:17; Piskeiy Teshuvos 211:6 footnote 49

Other opinions – Sephardim & Mishneh Berurah: Some Poskim rule that Mezonos of all grains always precedes all fruits, even olives, and even if the latter is more desirable. [M”A 211:6 in opinion of Beis Yosef; Levush 211; Lechem Chamudos in Perek Keitzad Mivarchim 78; Kneses Hagedola 211:2; Elya Raba 211:12; Even Haozer 211; Mamar Moredechai; Beis Meir; Derech Hachaim 27; Aruch Hashulchan 211:13; M”B 211:25; Shaar Hatziyon 211:16 and 33; Kaf Hachaim 211:17 and 27]

[56] The reason the olive receives precedence: Olives precede barley, and it goes without saying that they precede oats and rye which are a type of barley being that the olives are closer in the verse to the word “Aretz/land” then is barley and the other forms of Mezonos that fall under barley. The reason for this is because the word Aretz in the verse in essence split the verse in half, and whatever fruit is closest to the word Aretz is considered of greater importance than a later listed fruit even if listed next to the first Aretz in the verse. [Seder ibid; Luach ibid; Michaber ibid; Brachos ibid; Kaf Hachaim 211:16] Thus, since the word olive is the first listed fruit next to the second Aretz, while the word barley is listed second next to the first Aretz, therefore the olive receives precedence.

[57] See Seder 10:9 that when the later food in the verse is more desirable, then one may precede whichever he desires, and seemingly the same applies here regarding olives with barley.

[58] Seder 10:12 “Barley comes before the dates”; Luach 3:12; Tur 211; Tosafus Brachos 41b

The reason: As dates are written second to the second Aretz while barley is written second to the first Aretz.

[59] Seder 10:12 in parentheses

[60] Seder 10:13; Luach 3:12; Rama 211:6; Tur 211; Hagahos Semak 151

[61] The reason: As both wheat and barley are written first and second to the first Aretz while wine is written third to the first Aretz.

[62] Seder ibid; Seder 10:10; Seder 10:12 in parentheses regarding Lekach; Luach 3:9 and 12; Darkei Moshe 211:2; Piskeiy Dinim Tzemach Tzedek O.C.7; Hearos Ubiurim 1014 p. 67; [Thus, although in general Chaviv neutralizes higher level product of Shivas Haminim as explained in 10:9, by Mezonos we precede Mezonos to Shivas Haminim fruits even if they are more desirable]

[63] Implication of Admur ibid; Peri Megadim A”A 211:7-8 on M”A 211:7 leaves this matter in question; Birchas Habayis 13:9; See Piskeiy Teshuvos 211 footnote 43

Implication of Admur: So is implied from Admur 10:13-14 which only mentions barley and wheat by Mezonos that has precedence over wine, and so is also implied from the next Halacha in which Admur emphasizes that Hamoitzi of all 5 grains has precedence to wine. Now, if it was already established in the previous Halacha that even Mezonos of the 5 grains has precedence to wine, then certainly Hamotzi would have precedence to wine and thus what would be the novelty of this ruling. Hence, one must conclude that wine has precedence to all grains which are not mentioned explicitly in the verse, which include spelt, rye and oats.

Other opinions: Some Poskim rule that the Mezonos of all 5 grains have precedence to wine. [Rama 211:4, as explained in Mishneh Berurah 211:24; M”A 211 in end]

[64] Implication of Seder 10:9 and 12 that a lower level Chaviv neutralizes a higher level Shivas Haminim

[65] Seder 1:13; Siddur Admur; Luach 1:11; Michaber 208:12; Tur 208 in name of Bahag; Rambam Brachos 8:15; Rosh Brachos 6:42; Rashba Brachos 44a; Tosafus Brachos 44a in name of Rabbeinu Chananel; Kaf Hachaim 211:18

[66] Mezonos of spelt: If the Mezonos is made of spelt, then based on the rulings above there is no conflict, as spelt precedes olives, although not wine, and wine precedes olives. Hence, one first says Mezonos, then  Hagafen and then Haeitz.

Mezonos of rye or oats: If the Mezonos is made of rye or oats, then based on the rulings above there is no conflict, as olives and wine both precede rye and oat Mezonos, and wine precedes olives. Hence, one first says Hagafen on the wine and then Haeitz on the olive and then Mezonos on the rye or oats.

[67] To note that this dilemma only applies according to the above ruling, however many rule as recorded in the other opinions in the footnotes that the blessing of Mezonos of any grain precedes that of olives, and in their opinion, this question is irrelevant. [See Shaar Hatziyon 211:33 who writes due to this reason he did not even record the dilemma brought in the M”A ibid; Kaf Hachaim 211:27]

[68] See M”A 211 end

[69] Rav Avraham Alyashvili in footnote 82

[70] M”A 211 end

[71] P”M 211 A”A 2; Kaf Hachaim 211:27; Piskeiy Tehsuvos 211:6 and 10

[72] Piskeiy Teshuvos ibid

[73] This Halacha is based on the same parallel Halacha regarding Hamotzi breads. [See Ketzos Hashulchan  54 footnote 6 and Piskeiy Teshuvos 168:1 that Mezonos follows the same rules as Hamotzi in this regard]

[74] Admur Seder 9:7 and Luach 6:7; Ketzos Hashulchan 54 footnote 6; Piskeiy Teshuvos 211:9

[75] Most Mezonos products that are baked can potentially become Hamotzi if one sets a meal over the food, depending on the amount of the food that one eats and if he is satiated from it. However, cooked Mezonos foods can never become Hamotzi even if one sets a meal on them and is satiated from the food. See Chapter 8-9 for the full details of this matter.

[76] Seder 10:2; Luach 3:2; Admur 168:2

[77] Piskeiy Teshuvos 168:1; See Seder 10:5 and 9 that Chaviv neutralizes even higher grain and hence certainly it should give precedence over size and quality of flour.

[78] Piskeiy Teshuvos 211 footnote 73

[79] Ketzos Hashulchan 54 footnote 6

[80] P”M 168 M”Z 4; Ketzos Hashulchan 38 footnote 2 and 54 footnote 6; Piskeiy Teshuvos 211 footnote 61 Vetzaruch Iyun from Seder 10”12 which implies that oats come before rye and that rye is the last on the list. [See there “spelt, oats and rye” “Lekach, even if it is rye”]

[81] Seder 10:9; Taz 211:1 and 3

[82] Seder 10:5 [regarding barley with spelt]; Luach 3:5; Admur 168:5; Ketzos Hashulchan 38:4

[83] Seder 10:13-14; Ketzos Hashulchan 54:8

[84] The reason: As wine satiates and rejoices the heart and thereby receives a more particular blessing. [See Admur 167:1; 202:10; Seder 1:3; 21]

[85] Seder 10:14; Luach 3:14; Admur 249:11; Rama 211:5; Iggur 298; Shibulei Haleket 160; See regarding Hamotzi preceding Hagafen: Admur 299:14; Michaber 299:9; Tur 299 in name of Maharam; Hagahos Maimanis Shabbos 29:20

[86] Seder 10:13; Luach 3:12; Rama 211:6; Tur 211; Hagahos Semak 151

[87] Seder 10:13; Luach 3:13; Rama 211:4; Tur 21; Hagahos Semak 151; Chayeh Adam 57:7; Piskeiy Teshuvos 211:6

[88] Olives are listed first next to the second Aretz, and hence precede grapes which are written third next to the third Aretz, and is the third fruit in the hierarchy of fruits of the Shivas Haminim. Hence, the novelty here is that the wine of grapes which is third in the verse receives precedence over olives which is first in the verse.

[89] Piskeiy Teshuvos ibid

[90] Seder 10:13; Luach 3:13; Darkei Moshe 211:2; M”B 211:20 [Thus, although in general Chaviv neutralizes higher level product of Shivas Haminim as explained in Seder 10:12, by Hagafen we precede wine to Shivas Haminim fruits even if they are more desirable]

[91] Ketzos Hashulchan 54 footnote 7

[92] Seder 12:15 “But if one knows that it is of inferior quality compared to another and has already received two, even if one after the other—one should not recite the blessing ‘Borei Pri HaGafen’ on the inferior one in order to recite ‘HaTov VeHaMeitiv’ on the superior one. For that which is preferred to a person is considered most important. Anything preferred over another should take precedence in the recitation of blessings. And even though one will not recite ‘HaTov VeHaMeitiv’ on the inferior one afterward, it does not matter.”; Luach 11:8; Michaber 175:3; Mordechai Brachos Remez 215; Ravayah 152

[93] Seder 1:13; Siddur Admur; Luach 1:11; Michaber 208:12; Tur 208 in name of Bahag; Rambam Brachos 8:15; Rosh Brachos 6:42; Rashba Brachos 44a; Tosafus Brachos 44a in name of Rabbeinu Chananel; Kaf Hachaim 211:18

[94] Seder 10:9 for the species, and 12-13 for the order; Ketzos Hashulchan 44:7; Kaf Hachaim 211:16

[95] Seder 10:13; Luach 3:13; Michaber 211:4; Tur 21; Kaf Hachaim 211:16

The reason: As dates are written second to the second Aretz while grapes are written third to the first Aretz and the word Aretz in the verse in essence split the verse in half, and whatever fruit is closest to the word Aretz is considered of greater importance than a later listed fruit even if listed next to the first Aretz in the verse. [Seder 10:12; Michaber ibid; Tur ibid]

[96] Seder 10:12; Luach 3:13; Michaber 211:4; Tur 21

[97] Seder 10:1 and 9; Luach 3:9; Admur 168:1; Michaber 211:4; Tur 211; Rambam Brachos 8:13; Brachos 41a; Ketzos Hashulchan 54:4

[98] Devarim 8:8

[99] Seder 10:12-13

[100] Seder 10:8 regarding Shivas Haminim with non-Shivas Haminim based on M”A 211:1; Implication of Seder 10:9 that only Chaviv neutralizes higher level Shivas Hmainim and not Shaleim; Seder 10:1, brought above in Halacha B, regarding breads of different grains that a whole loaf of barley is overridden by a half a loaf of wheat; Shaar Hatziyon 211:4

Ruling of Magen Avraham: The M”A in 211:1 writes that if both are from Min Zayin, then Shaleim overrides even Chaviv. This implies that if one has two different fruits of the seven species than one precedes the whole fruit over a higher level Shivas Haminim fruit. This understanding however would contradict the above sources, including the ruling of the M”A himself who rules that Shivas Haminim overrides non-Shivas Haminim even if the latter is Shaleim, and the Machatzis Hashekel ibid explains that this is based on the ruling in 168:1 regarding 1/2 a loaf of wheat versus a full loaf of barley in which case we rule that the wheat bread receives precedence. Hence, we must conclude as explains the Shaar Hatziyon ibid to be the intent of the M”A, that he is referring to a case that they are the same exact fruit of the seven Minim [i.e. both are grapes] in which case we precede the whole fruit, however if in truth one fruit is 1/2 of fig and the other fruit is a full pomegranate, then even the agrees that we must proceed behalf for as the higher level Shivas Haminim always received precedent.

Should one also say the blessing on the half fruit: Earlier regarding breads we ruled that a God-fearing Jew should recite a blessing and eat simultaneously both the whole barley loaf and the half wheat bread. [Seder 10:1; Halacha B above] Some Poskim conclude that the same applies here as well that one should say the blessing on both together. [Machatzis Hashekel ibid] However, others dispute this conclusion and say that this stringency applies only to breads and not the fruits and so is the implication of the Poskim who omit the stringency here. [Shaar Hatziyon 211:3]

[101] Seder 10:9; Taz 211:1 and 3; M”A 211:5; Ketzos Hashulchan 54:4; See Kaf Hachaim 211:7 and 15

Other opinions: Some Poskim rule that one must precede the seven Minim even over Chaviv [1^st opinion in Michaber 211:1; Rebbe Yehuda in Brachos 40b as explained by Ula 41a; M”B 211:20; Kaf Hachaim 211:7 and 15 that so is ruling of Michaber ibid] Other Poskim, however, rule the Chaviv must precede the seven Minim [Opinion of Rambam in Michaber 211:2; Rabanan in Brachos 40b as explained by Ula 41a]. Accordingly, no matter how one follows he is abiding by one of the two opinions. [Taz ibid; Beis Yosef 211; Ketzos Hashulchan 54 footnote 4]

[102] If one of the fruits is also Shaleim: If the lower level Shivas Haminim is both Chaviv and Shaleim while the higher level Shivas Haminim is not Shaleim and not Chaviv then some Poskim rule that one should precede the lower level Shivas Haminim. Likewise, if the higher level is Shaleim, then it should be preceded even if the lower level is Chaviv. [See Seder 10:8; Birchas Habayis 13:4; Piskeiy Teshuvos 211 footnote 11 and 23] However, if the lower level is not Chaviv but is Shaleim, then one should still precede the higher level Shivas Haminim. [See previous footnotes]

[103] Seder 10:7; Luach 3:7; Michaber 211:3; Brachos 39a and Rashi and Tosafus ibid; M”A 211:3; Tur 211:3; Rosh Brachos 6:25

[104] The reason: As these blessings are of greater significance then the blessing of Shehakol. [See Rosh ibid]

[105] Seder 10:8 “Yeish Lo Lehakdimo” [Vetzaruch Iyun from contrast of wording in Seder 10:7 “Tzarich Lehakdimo”]; Luach 3:7; 2^nd opinion in Michaber 211:1; Tosafus Brachos 41a; Rabbeinu Yona 28b; Rashba Brachos 41a; Semak 151; Ketzos Hashulchan 54:3; Piskeiy Teshuvos 211:3 footnote 21

Other opinions: Some Poskim rule that one is obligated to precede the blessing of Shiva Minim if both foods are equally Chaviv. [Opinion of Rambam 8, brought in Michaber 211:2; Elya Raba 211:2] Likewise, some Poskim rule that one is [always] obligated to precede the blessing of Haeitz of Min Zayin even if the Ha’adama is more Chaviv. [Ben Ish Chaiy Matos 1:2 that so is Setimas Maran (in 211:1 that one may be Makdim whatever he chooses, and 211:3 to be Makidm the haietz) and so is custom; Kaf Hachaim 211:7; See Biur Halacha 211 “Viyeish Omrim”

[106] The reason: As seven species fruit only receive precedence when they are mixed with other fruits of the same blessing, however, when mixed with foods of other blessings then since they will in any event receive a blessing [and the question just is whether they will be first or second to receive the blessing] then in such a case the fact that they are from the seven species makes no difference. [See Rav Alyashvili footnote 46]

[107] Seder 10:8 in parentheses

[108] Seder 10:8 “If there is among them from the seven Minim, then if their blessings are the same (for example, figs and grapes with apples), he should recite the blessing on the seven Minim fruit and exempt the others, even if the seven Minim fruit is incomplete and theirs are whole. However, if the others are more beloved onto him, he may bless over whichever he prefers.”; Luach 3:8

[109] Seder ibid; Luach ibid; Michaber 211:1; Tur 211; Rambam Brachos 8:13; Tosafus Brachos 41a; Ketzos Hashulchan 54:3

[110] Seder ibid [see also Seder 10:6 where Admur writes “and they do not have Shivas Haminim”]; Luach ibid; M”A 211:1

[111] Seder ibid; Luach ibid; Taz 211:1; Birchas Habayis 13:1 [that one should choose like one approach for his entire life]

The reason: As according to some opinions one must precede the seven Minim even over Chaviv [1^st opinion in Michaber 211:1; Rebbe Yehuda in Brachos 40b as explained by Ula 41a; Kaf Hachaim 211:7 that so is ruling of Michaber ibid] and according to other opinions the Chaviv must precede the seven Minim [Opinion of Rambam in Michaber 211:2; Rabanan in Brachos 40b as explained by Ula 41a; See M”B 211:9]. Accordingly, no matter how one follows he is abiding by one of the two opinions. [Taz ibid; Beis Yosef 211; Ketzos Hashulchan 54 footnote 4]

Other opinions: See reason above! Some Poskim rule that one must always precede the seven Minim even if the latter fruit is Chaviv. [1^st opinion in Michaber 211:1; Rebbe Yehuda in Brachos 40b as explained by Ula 41a; Birchas Habayis 13:17; Kaf Hachaim 211:7 that so is ruling of Michaber ibid; M”B 211:13 that so rule most Poskim; Piskeiy Teshuvos 211:2 footnote 9]

If the non-Shivas Haminim is also Shaleim: If the non-Shivas Haminim is both Chaviv and Shaleim while the Shivas Haminim is not Shaleim and not Chaviv then some Poskim rule that one should precede the non-Shivas Haminim. [See Birchas Habayis 13:4; Piskeiy Teshuvos 211 footnote 11 and 23]

[112] See Seder 10:6; Birchas Habayis 13:4; Piskeiy Teshuvos 211 footnote 11 and 23

Opinion of Admur in Shaleim versus Chaviv: In Seder 10:6 [regarding a mixture of same blessing foods] Admur rules that Shaleim overrides Chaviv. However in Seder 10:8-9 Admur implies regarding the Zayin Minim that Chaviv is greater than Shaleim as he rules that fruits of the Zayin Minim override non-Zayin Minim fruits, or lower level Zayin Minim fruits, even if they are Shaleim, unless the other fruit is more Chaviv in which case it neutralizes the Shivas Haminim precedence. Likewise, in Seder 10:7 no mention is made of the aspect of Shaleim, unlike Chaviv. See Seder 10:1 and 9. Rav Alyashvili footnote 35. Vetzaruch Iyun [See Shaar Hatziyon 211:5 who addresses this question and contradiction; Ketzos Hashulchan 54 footnote 3]

[113] Siddur Arizal of Rav Shabsi [eat the apple immediately after Hamotzi]; custom recorded in Kaf Hachaim 583:13

[114] The reason: The apple is eaten first in order to serve as a good omen. [Kaf Hachaim ibid] Based on this one can say that the other fruits do not receive any precedence over the apple, as the apple is Chaviv and whenever one has two fruits and one is Chaviv, precedence is not given to the 7 Minim over the Chaviv. [See Admur Seder 10:8]

[115] Luach Eretz Yisrael; custom recorded in Kaf Hachaim 583:13 and final Seder of Kaf Hachaim 583:25 [that dates come first as they are sweet and from the Shiva Minim]; Opinions in Piskeiy Teshuvos 583:2; Ben Ish Chaiy Netzavim 4 lists the apple as the last food to be eaten

[116] Luach Kolel Chabad based on directive of Rebbe; Otzer Minhagei Chabad 140; The Rebbe in 1970 asked for the Rimonim to be brought to the table and only after they were brought it, did he recite the blessing of Haeitz on the apple. [Otzer ibid]

[117] Seder 10:11 “With regard to which wheat and barley is this referring [that they receive precedence over Zayin Minim fruits]? When they are eaten in a way, such as if one made bread from it, or one made a cooked dish from it whose blessing is “Borei minei mezonot.” However, so long as its blessing is “Borei pri ha’adamah” or “Shehakol,” then its blessing does not precede fruits of the seven Minim unless the grain is more beloved to him, and its blessing is not Shehakol, but rather Borei Peri Ha’adama, while the blessing of the Zayin Minim is Borei Peri Haietz.”; Luach 3:11; Michaber 211:5; Tur 211; Rashba Brachos 41b; Bahag Brachos 6 8a; Ketzos Hashulchan 54:6

Other opinions: Some Poskim rule that even Ha’adama wheat or barley receives precedence over fruits of the seven species. [M”B 211:18] However, even in their opinion, this only applies when the wheat or barley is more Chaviv, or is equally Chaviv, to that of the fruit, while if the fruit is more Chaviv than it receives precedence. [M”B 211:27 and Shaar Hatziyon 211:11; See Piskeiy Teshuvos 211:5] This only applies by wheat and barley Ha’adama, and not by spelt, rye or oats Ha’adama which is always preceded unless Chaviv. [Piskeiy Teshuvos ibid footnote 41-42]

[118] See Seder 10:8 that this is not an obligation, but simply Tov Yoser

[119] Implication of Seder ibid; See Kaf Hachaim 211:7 and 15 that Haeitz always precedes Ha’adama [however, see Piskeiy Teshuvos 211:5 footnote 37 that perhaps the Kaf Hachaim would agree here]

Other opinions: Some Poskim rule that Ha’adama wheat or barley receives precedence over fruits of the seven species if they are all equally Chaviv. [M”B 211:18, 27 and Shaar Hatziyon 211:11; Piskeiy Teshuvos 211:5] Others rule that there is no precedence in such a case that they are both equally Chaviv. [Gr”a, brought in Shaar Hatziyin ibid] This only applies by wheat and barley Ha’adama, and not by spelt, rye or oats Ha’adama which is always preceded unless Chaviv. [Piskeiy Teshuvos ibid footnote 41-42]

[120] The reason: As Ha’adama versions of the five grains are not considered to be included in the seven Minim. [M”A 211:8; Beis Yosef 211 based on continuation of verse “Aretz…Tochal Bo Lachem”] And we rule that it is preferable to always precede the blessing of Haeitz to that of Ha’adama when both are equally beloved. [See Halacha G]

[121] See Seder 10:7; Halacha G!

[122] Seder 10:11; Luach 3:11

[123] Seder 10:7; Luach 3:7; Michaber 211:3; Brachos 39a and Rashi and Tosafus ibid; M”A 211:3; Tur 211:3; Rosh Brachos 6:25

[124] The reason: As Ha’adama is a greater significance blessing then the blessing of Shehakol. [See Rosh ibid]

[125] So rule regarding Zayin Minim fruits, and the same should apply to regular fruits: Seder 10:11; Luach 3:11; Michaber 211:5; Tur 211; Rashba Brachos 41b; Bahag Brachos 6 8a; Ketzos Hashulchan 54:6

Other opinions: Some Poskim rule that even Ha’adama wheat or barley receives precedence over fruits. [M”B 211:18] However, even in their opinion, this only applies when the wheat or barley is more Chaviv, or is equally Chaviv, to that of the fruit, while if the fruit is more Chaviv than it receives precedence. [M”B 211:27 and Shaar Hatziyon 211:11; Piskeiy Teshuvos 211:5] This only applies by wheat and barley Ha’adama, and not by spelt, rye or oats Ha’adama which is always preceded unless Chaviv. [Piskeiy Teshuvos ibid footnote 41-42]

[126] Seder 10:6 “If there are many types of fruits before him whose blessings are the same, and none of them is from the Seven Species [of Eretz Yisrael], if there is one among them that he prefers more than  the others — it is a Mitzvah Min Hamuvchar to choose to bless on it and exempt the rest with its blessing. Nonetheless, if the one he prefers is not whole and the others are whole — it is a Mitzvah Min Hamuvchar to choose to bless on the whole ones.”; Luach 3:6; Ketzos Hashulchan 54:1

[127] Seder ibid; Luach ibid; M”A 211:1; M”B 211:4

In Seder 10:6 [regarding a mixture of same blessing foods] Admur rules that Shaleim overrides Chaviv. However in Seder 10:8-9 Admur implies regarding the Zayin Minim that Chaviv is greater than Shaleim as he rules that fruits of the Zayin Minim override non-Zayin Minim fruits, or lower level Zayin Minim fruits, even if they are Shaleim, unless the other fruit is more Chaviv in which case it neutralizes the Shivas Haminim precedence. Likewise, in Seder 10:7 no mention is made of the aspect of Shaleim, unlike Chaviv. See Seder 10:1 and 9. Rav Alyashvili footnote 35. Vetzaruch Iyun [See Shaar Hatziyon 211:5 who addresses this question and contradiction; Ketzos Hashulchan 54 footnote 3]

[128] Seder ibid; Luach ibid; Michaber 211:5; Tur 211; Rosh Brachos 6:25; Tosafus Brachos 39a

[129] See Halacha B regarding white bread versus whole wheat bread; Piskeiy Teshuvos 211:2

[130] See Halacha 1D regarding a small slice versus a large slice; Piskeiy Teshuvos 211:2

[131] Kaf Hachaim 211:7; Piskeiy Teshuvos 211:2

[132] Seder 10:7; Luach 3:7; Michaber 211:3; Brachos 39a and Rashi and Tosafus ibid; M”A 211:3; Tur 211:3; Rosh Brachos 6:25

[133] The reason: As Ha’adama is a greater significance blessing then the blessing of Shehakol. [See Rosh ibid]

[134] Seder 10:6 “If there are many types of fruits before him whose blessings are the same, and none of them is from the Seven Species [of Eretz Yisrael], if there is one among them that he prefers more than  the others — it is a Mitzvah Min Hamuvchar to choose to bless on it and exempt the rest with its blessing. Nonetheless, if the one he prefers is not whole and the others are whole — it is a Mitzvah Min Hamuvchar to choose to bless on the whole ones.”; Luach 3:6

[135] Seder ibid; Luach ibid; M”A 211:1; Elya Raba 211:1; Soles Belula 211:1; Chayeh Adam 57:5; Kaf Hachaim 211:3

Chaviv versus Shaleim: In Seder 10:6 [regarding a mixture of same blessing foods] Admur rules that Shaleim overrides Chaviv. However in Seder 10:8-9 Admur implies regarding the Zayin Minim that Chaviv is greater than Shaleim as he rules that fruits of the Zayin Minim override non-Zayin Minim fruits, or lower level Zayin Minim fruits, even if they are Shaleim, unless the other fruit is more Chaviv in which case it neutralizes the Shivas Haminim precedence. Likewise, in Seder 10:7 no mention is made of the aspect of Shaleim, unlike Chaviv. See Seder 10:1 and 9. Rav Alyashvili footnote 35. Vetzaruch Iyun [See Shaar Hatziyon 211:5 who addresses this question and contradiction; Ketzos Hashulchan 54 footnote 3]

[136] Seder ibid; Luach ibid; Michaber 211:5; Tur 211; Rosh Brachos 6:25; Tosafus Brachos 39a; Elya Raba 211:1; Soles Belula 211:1; Chayeh Adam 57:5; Kaf Hachaim 211:3-4

[137] See Halacha B regarding white bread versus whole wheat bread; Piskeiy Teshuvos 211:2

[138] See Halacha 1D regarding a small slice versus a large slice; Piskeiy Teshuvos 211:2

[139] See Kaf Hachaim 211:7; Piskeiy Teshuvos 211:2

[140] Implication of Seder 10:11 that the Ha’adama grains only lose their Chashivus if the fruits remain Haeitz [and not by Ha’adama fruits]; Implication of Seder 10:6 in which Admur writes “and they are not from the seven Minin”, hence implying that even by Ha’adama mixtures one can have seven Minim foods; Birchas Habayis 13:17; Piskeiy Teshuvos 211:5; See Halacha F!

[141] Seemingly in this case we follow the same ruling as Shivas Haminim mixtures, that Chaviv neutralizes Shivas Haminim, and one may precede whichever one desires [however see there in other opinions, that some rule that Shivas Haminim always precedes even Chaviv]

[142] Admur in Seder 10:7 and 8; Luach 3:7; Ketzos Hashulchan 54:2 and footnote 5

Background: Regarding the laws of precedence in a mixture of Haeitz and Ha’adama, there exist three opinions amongst the Poskim: 1) Always precede Haeitz. [Bahag; 2^nd opinion in Michaber 211:3] 2) Always precede the Chaviv. [2^nd opinion in Michaber 211:1; Rambam 8, brought in Michaber 211:2; Tosafus Brachos 41a; Rabbeinu Yona 28b; Rashba Brachos 41a; Semak 151] 3) No precedence at all. [Stam opinion in Michaber 211:1; Rosh; Rashi; Rif; Rav Haiy] Admur ibid, based on the rulings of the Taz and M”A arbitrates between the various opinions.

[143] Seder 10:7; Luach 3:7; 2^nd opinion in Michaber 211:1; Opinion of Rambam 8, brought in Michaber 211:2; Taz 211:2; M”A 211:4 and 13; M”B 211:9; Tosafus Brachos 41a; Rabbeinu Yona 28b; Rashba Brachos 41a; Semak 151; ; Piskeiy Teshuvos 211:3

Other opinions: Some Poskim rule that one is [always] obligated to precede the blessing of Haeitz [even if the Ha’adama is more Chaviv]. [2^nd opinion in Michaber 211:3; Bahag, brought in Rosh 6:25; Mordechai; Elya Raba 211:2; Kaf Hachaim 211:6 and 14 that so is custom of world; See Taz 211:1, Orchos Chaim p. 38, Kol Bo ibid, Mamar Mordechai 211:5 and Kaf Hachaim 211:13 that according to Bahag this applies even if the Ha’adama is more Chaviv] Other Poskim rule one can precede whichever fruit one desires, even if one is more Chaviv than another. [Stam opinion in Michaber 211:1; Tur 211; Rosh; Rashi; Rif; Rav Haiy Gaon] Some Poskim rule that according to the Michaber it is best to always precede the Haeitz, and so is the custom, as the main ruling of the Michaber follows that there is never precedence, and thus one should always suspect that Haeitz comes first. In addition, according to Kabala, one is to always precede Haeitz to Ha’adama, as Haeitz is Tiferes while Ha’adama is Malchus. Likewise, since Ha’adama exempts Haeitz Bedieved, it is better to say Heitz first. [Kaf Hachaim ibid]

[144] Seder 10:2 and 16; If, however, one only wants to eat one of the foods that are present, or one wants to eat both foods but only one of the foods are currently in front of him, then the laws of precedence do not apply.

[145] See Q&A!

[146] Seder 10:8 “Yeish Lo Lehakdimo” [Vetzaruch Iyun from contrast of wording in Seder 10:7 “Tzarich Lehakdimo”]; Luach ibid; 2^nd opinion in Michaber 211:1; Tosafus ibid; Rabbeinu Yona ibid; Rashba ibid; See also Seder 10:11 to precede a Chaviv Ha’adama Tavshil of grain to Haietz Zayin Minim; Piskeiy Teshuvos 211:3 footnote 21

Other opinions: Some Poskim rule that one is [always] obligated to precede the blessing of Haeitz of Min Zayin even if the Ha’adama is more Chaviv. [See other opinions above; Ben Ish Chaiy Matos 1:2 that so is Setimas Maran (in 211:1 that one may be Makdim whatever he chooses, and 211:3 to be Makidm the haietz) and so is custom; Kaf Hachaim 211:7; See Biur Halacha 211 “Viyeish Omrim”

[147] Seder 10:7 and 8; Luach ibid; This ruling of Admur is a merge of the following opinions: Stam opinion in Michaber 211:1 and 3 that there is no precedence; Taz 211:2 that always precede Haeitz if equally Chaviv; M”A 211:13 “precede Haeitz”; Kol Bo 24; Tosafus ibid; Semak ibid

Other opinions: Some Poskim rule that one is [always] obligated to precede the blessing of Haeitz [even if the Ha’adama is more Chaviv]. [2^nd opinion in Michaber ibid; Behag, brought in Rosh 6:25; See Taz ibid who rules this way if they are both equally Chaviv; M”A ibid] Other Poskim rule one can precede whichever fruit one desires. [Stam opinion in Michaber 211:3; Rosh; Rashi; Rif; Rav Haiy Gaon]

[148] See Q&A!

[149] The reason: This ruling accepts the Poskim [see above] who rule that from the letter of the law, a mixture of Haeitz and Ha’adama never has a status of precedence. On the other hand, it suspects for the opinion [Bahag-see above] who rules that Haeitz always receives precedence, and hence Admur ibid concludes that it is best to say Haeitz. [See also Taz ibid who makes a similar arbitration] The reason Haeitz is given precedence over Ha’adama is because the blessing of Haeitz is a higher quality blessing. However, this is not considered a complete obligation, being that the blessing of Haeitz is not considered that much higher than the blessing of Ha’adama. [See Admur 202 Kuntrus Achron 1; Rosh Brachos 6:25; Tosafus Brachos ibid]

[150] Seder 10:8; 1^st opinion in Michaber 211:1; Tosafus ibid

Other opinions: Some Poskim rule that one is obligated to precede the blessing of Shiva Minim if both foods are equally Chaviv. [Opinion of Rambam 8, brought in Michaber 211:2; Elya Raba 211:2]

[151] Seder 10:15

[152] See Biur Halacha 211 “Viyeish Omrim”; Piskeiy Teshuvos 211:3

[153] See Shaar Hatziyon 211:5; Ketzos Hashulchan 54 footnote 3; Piskeiy Teshuvos 211:3 and footnote 68

Analysis: On the one hand, we find [Seder 10:6] that by a same blessing non-ז’ מינים mixture the whole fruit is given precedence even if the other is more desirable. On the other hand however, by a mixture ofז’ מינים  fruit with non-ז’ מינים we say [Seder 10:8] that if both are equally desirable then theז מינים  has precedence even if the other is whole, while if the non-ז’ מינים  is more desirable, there is no precedence. This question is addressed by the M”B in Shaar Hatziyon 211:5 and he concludes with a צ”ע.

[154] Derech Hachaim, brought in Shaar Hatziyon 211:5; See Seder Birchas Hanehnin of Rav Prus p. 218

[155] Shaar Hatziyon ibid; See Piskeiy Teshuvos 211:3 and footnote 68

[156] So is implied from the fact that Admur ibid, and the Poskim ibid, completely omit this aspect, even though Admur brings it in Seder 10:6; So also learns Rav Elyashvili in his glosses on Seder footnote 38

The reason: As when there are foods of two different blessings, in any event the Shaleim will receive a blessing of its own, and hence there is no reason to precede it to the other blessing of higher status. However, when the foods are of the same blessing, then since the Shaleim will not receive its own blessing if it is not chosen, we hence say it’s a Mitzvah Min Hamuvchar to precede it. [Rav Elyashvili ibid]

[157] See Piskeiy Teshuvos 202:33; 203:3

[158] It is a dispute amongst Poksim as to whether a banana is Haeitz or Ha’adama.

[159] It is a dispute amongst Poskim as to whether sugar is Haeitz or Shehakol.

[160] Elya Raba 202:20; Chesed Lealafim 202:12; Rav Poalim 2:27 regarding Shabbos; Ben Ish Chaiy Pinchas 16 regarding Shabbos; Kaf Hachaim 202:106; Tevuos Shur 11:9; Mamar Mordechai 203:3; Keren Ledavid 59 

[161] The reason: As if he says the Haeitz first then according to one opinion the Safek is already included in the blessing and cannot have its blessing recited. [ibid]

Bedieved if first said Haeitz: In the event that one first said Haeitz, some of the above Poskim rule that one may still say a blessing on the Safek, hence relying on the ruling of the Peri Megadim brought later on. [Rav Poalim 2:27; Ben Ish Chaiy Pinchas 16; Kaf Hachaim 202:106]

[162] Peri Megadim Pesicha Hilchos Brachos p. 12a [brought in Rav Poalim ibid, did not find in P”M]

[163] The reason: The advantage of this method is that one says the blessing in the right order, first Haeitz and then Ha’adama. The disadvantage in this method however is that it enters into a question of Bracha Sheiyno Tzericha. However the previous method offered does not pose an issue of Bracha Sheiyno Tzericha. [Rav Poalim ibid]

[164] Mamar Mordechai 203:3 that every Baal Nefesh should do so

[165] The reason: As whatever one chooses to do will be problematic; if he chooses to first eat the Haeitz then according to one opinion the Safek is already included in the blessing and cannot have its blessing recited, and if one has in mind to not include it by the Haeitz, or one first says the blessing on the Safek, this enters into the problem of Bracha Sheiyno Tzricha. Thus, a Baal Nefesh should not eat these foods in the same setting. [ibid]

[166] Rav Poalim 2:27 regarding the week; Ben Ish Chaiy Pinchas 16 regarding the week

[167] The reason: As preceding the Safek enters one into a problem of Bracha Sheeiyno Tzericha, however on Shabbos one may do so in order to say Meiah Brachos. [Rav Poalim and ben Ish Chaiy ibid; See that he elarns this from Admur 249:11]

[168] Betzeil Hachochmah 2:5; Piskeiy Teshuvos 202:33 footnote 190; 203:3

The reason: As no person wants to enter himself into a Safek Bracha, and hence even Bestam we assume that he did not intend to include the Safek in the blessing.  [Peri Megadim Pesicha Hilchos Brachos p. 12a brought in Rav Poalim ibid, did not find in P”M, and so concludes regarding bedieved: Rav Poalim ibid; Ben Ish Chaiy Pinchas 16; Kaf Hachaim 202:106] Alternatively, no one even thinks that the Safek food is Haeitz, and hence its considered as if they explicitly had in mind not to include, even if in truth they did not have this in mind. [Betzeil Hachochmah ibid; Piskeiy Teshuvos ibid]

[169] Piskeiy Teshuvos 203:3 footnote 27

[170] Rav Poalim 2:27; Ben Ish Chaiy Pinchas 16; Kaf Hachaim 202:106; Peri Megadim Pesicha Hilchos Brachos p. 12a [brought in Rav Poalim ibid, did not find in P”M]

[171] The reason: As no person wants to enter himself into a Safek Bracha, and hence even Bestam we assume that he did not intend to include the Safek in the blessing.  [Peri Megadim Pesicha Hilchos Brachos p. 12a brought in Rav Poalim ibid, did not find in P”M] Alternatively, no one even thinks that the Safek food is Haeitz, and hence its considered as if they explicitly had in mind not to include, even if in truth they did not have this in mind. Betzeil Hachochmah ibid; Piskeiy Teshuvos ibid]

[172] Seder 10:7; Luach 3:7; Michaber 211:3; Brachos 39a and Rashi and Tosafus ibid; M”A 211:3; Tur 211:3; Rosh Brachos 6:25; Ketzos Hashulchan 54:2

[173] The reason: As these blessings are of greater significance then the blessing of Shehakol which is a general blessing that inlucdes all foods. [See Rosh ibid; Bach 211; Kaf Hachaim 211:10; Ketzos Hashulchan 54 footnote 2]

[174] Seder 10:11; Luach 3:11; M”A 182:2; P”M 211 A”A 1 regarding date honey; Shaar Hatziyon 211:9 in name of P”M; Kaf Hachaim 211:10; Piskeiy Teshuvos 211:7

[175] Seder 10:6 “If there are many types of fruits before him whose blessings are the same, and none of them is from the Seven Species [of Eretz Yisrael], if there is one among them that he prefers more than  the others — it is a Mitzvah Min Hamuvchar to choose to bless on it and exempt the rest with its blessing. Nonetheless, if the one he prefers is not whole and the others are whole — it is a Mitzvah Min Hamuvchar to choose to bless on the whole ones.”; Luach 3:6

[176] Seder ibid; Luach ibid; M”A 211:1

Contradiction in Admur: In Seder 10:6 [regarding a mixture of same blessing foods] Admur rules that Shaleim overrides Chaviv. However in Seder 10:8-9 Admur implies regarding the Zayin Minim that Chaviv if greater than Shaleim as he rules that fruits of the Zayin Minim override non-Zayin Minim fruits, or lower level Zayin Minim fruits, even if they are Shaleim, unless the other fruit is more Chaviv in which case it neutralizes the Shivas Haminim precedence. See Seder 10:1 and 9. Rav Alyashvili footnote 35. Vetzaruch Iyun

[177] Seder ibid; Luach ibid; Michaber 211:5; Tur 211; Rosh Brachos 6:25; Tosafus Brachos 39a

[178] See Halacha B regarding white bread versus whole wheat bread; Piskeiy Teshuvos 211:2

[179] See Halacha 1D regarding a small slice versus a large slice; Piskeiy Teshuvos 211:2

[180] Kaf Hachaim 211:7; Piskeiy Teshuvos 211:2

[181] See Piskeiy Teshuvos 211:7 footnote 52

[182] Birchas Habayis 13:7

[183] See Piskeiy Teshuvos 211 footnote 12 and 29

[184] Lev Avraham 30

[185] Piskeiy Teshuvos 211 footnote 29

[186] Piskeiy Teshuvos 211 footnote 12

[187] Shraga Hameir 6:4

^[188] Admur 7:7; repeated in 165:2 with slight changes; based on Rashal 97 brought in M”A 165:3; Beir Heiytiv 7:1; So rules also Olas Tamid 7:1; Soles Belula 7:2; Elya Raba 7:2; Rav Akiva Eiger; Ruach Chaim 7:1; Ben Ish Chaiy Vayeitzei 13; Kaf Hachaim 7:1; M”B 7:2; Ketzos Hashulchan 60:9

[189] Borei Nefashos versus other after blessing: In 165:2 Admur writes: “One who ate something which obligates him to recite “Boreh Nefashos Rabos” as an after blessing.” In 7:7 however he simply writes “an after blessing” and does not mention Borei Nefashos. In the Rashal, which is the source of the ruling, Bore Nefashos is mentioned. The Ketzos Hashulchan 60 footnote 21 addresses this point saying that in truth by all after blessings, including Al Hamichya, precedence is given to Asher Yatzar. Perhaps however Admur emphasized Boreh Nefashos to teach us that even by after blessings that receive complete Hesech Hadaas through one leaving the room, precedence is still given to Asher Yatzar. [ibid] Alternatively perhaps the novelty is that although Boreh Nefashos is said more often than Al Hamichya, nevertheless in comparison to Asher Yatzar it is said less often and hence is said after Asher Yatzar.

[190] Kaf Hachaim 7:1 based on Ruach Chaim ibid and so is implied from Admur 7:7 which does not differentiate between after blessings; So also concludes Piskeiy Teshuvos 165:2 [stating that so is the custom]; Yechaveh Daas 3:15; Shieilas Shaul 22; Ketzos Hashulchan 60:9 footnote 21

Other Opinions: Rav Akiva Eiger 7:1 questions that perhaps Birchas Hamazon is to precede Asher Yatzar being it is a Biblical obligation. He concludes with a Tzaruch Iyun. However, the Kaf Hachaim ibid rules one is to precede Asher Yatzar as he may come to forget to say it afterwards. Piskeiy Teshuvos ibid brings from Shaagas Aryeh 22 that a Biblical Mitzvah never has precedence over a Rabbinical Mitzvah, as a Rabbinical Mitzvah is considered like voluntary. Vetzaruch Iyun as accordingly one should be able to choose to precede Birchas Hamazon if he wants.

[191] The reason for this is because Asher Yatzar is said more often [than this specific after blessing] and the rule is that one always precedes a more often Mitzvah over a less frequent one. [7:7 and 165:2] Meaning that although it is possible that after blessings as a whole are said more often than Asher Yatzar, when one compares a specific after blessing to Asher Yatzar, Asher Yatzar is said more often. This way of understanding Admur would also help explain why he mentions “Bore Nefashos” in 165:2 as explained in the previous footnote.

Other reasons: The Olas Tamid ibid gives an alternative reason saying that since Asher Yatzar is said after any amount of urination or defecation, while an after blessing is only said after a Revius or Kezayis, therefore it receives precedence. Kaf Hachaim 7:1 says that we say Asher Yatzar first because one may come to forget.

[192] P”M 211 A”A 1; M”B 211; Kaf Hachaim 211:28; Ketzos Hashulchan 54 footnote 7