The general rules:

1. A great rule – Law of precedence only when both are present and desired:[1]

The following is a great rule in the law of precedence of blessings: The laws of precedence only apply when one has two foods in front of him[2] and he plans to eat from both foods [right away[3]].[4] However, if 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. [There is no need to bring the second food in front of him in order so he be obligated in precedence laws, and there is no need to even wait for the second food to arrive even if one knows that it is in the process of being delivered to the table.[5] Furthermore, one may even initially remove foods from the table and make the blessing on whatever food he desires, even if he plans to eat from all foods, and so is recommended to be done in all cases of doubt.[6]] In such a case one may eat the food which he desires to now eat, or eat the food which is currently in front of him, even if the other food contains many aspects of precedence, such as being whole, Chaviv, from the seven species, and of higher blessing while the current desired or present food is halved, not Chaviv, not of seven species and of lower blessing.

• Example 1 – Fruit with loaf of bread:[7] If one has fruit and a loaf of bread in front of him, and intends to eat the bread later on, the laws of precedence do not apply. The person can bless and eat the fruit without concern for the bread, as the regulation requires both foods to be desired at this moment.
• Likewise, if one has a fruit in front of him and not bread, but intends to also wash on a meal for bread at this moment, then since the bread is not present before him the laws of precedence do not apply. The person can bless and eat the fruit without concern for the bread, as the regulation requires both foods to be simultaneously available before him.
• Example 2 – Legumes and Shiva Minim fruits:[8] By a Shalom Zachar it is customary to first say a blessing on the legumes and not wait for the seven species of fruits to be brought to the table in order to give it precedence.
• Example 3 – Mezonos snack with bread: If one has only a slice of cake (Mezonos) in front of them and they plan to wash on bread afterward, the laws of precedence do not apply since the bread is not currently in front of him. They may bless and eat the cake first without concern for the precedence of bread (Hamotzi).
• Example 4 – Wine and fruit: If one has wine (Hagafen) and fruit (Haeitz) in front of them, but they intend to drink the wine later, they are free to bless and eat the fruit first without worrying about the precedence of wine, as the wine is not desired at this moment.
• Example 5 – Pizza and soup: If one has hot Pizza that just came out of the oven and warm soup in front of them, but plans to eat the soup first while waiting for the pizza to cool down, the laws of precedence do not apply. They can bless and consume the soup first without concern for the pizza.
• Example 6 – Whole fruit vs. half fruit: If one has a whole apple and a halved orange in front of them, but they desire to only eat the orange, the laws of precedence do not apply. They may bless and eat the orange first despite the apple being whole.
• Example 7 – Cereal and Milk: You plan on eating a bowl of cereal with milk with but the cereal is not yet on the table and your bowl is already filled with milk. You may go ahead and say a blessing on the milk without waiting for the cereal to arrive.

If both foods present and desired but one is desired before the other:[9] Even if both foods are present before him and desired to be eaten now, but one desires to eat one of the foods before the other food, then the laws of precedence do not apply and he may precede the food that he desires to eat first. This applies irrelevant of the reason why one desires to precede the eating of one of the fruit over the other, and whether it is because of the Ikar and Tafel laws explained next, or whether it is because one desires to eat one of the foods first and only then precede with the next food or because one simply does not desire to eat the second food until he eats the first food, or due to medical reasons.

• Example – Vegetable salad and fruits: If someone has fruits and a vegetable salad in front of them and both are desired to be eaten, but one prefers to eat the vegetable salad before the fruit, the laws of precedence do not apply. They may bless and eat the vegetables first, despite the fruits being whole and potentially having higher precedence under other circumstances.
• Example – Meat and cake for desert: If someone has a main course of meat in front of them and intends to eat a slice of cake for dessert later, the laws of precedence do not apply even if the cake is already on the table before him. They may bless and eat the meat first without concern for the dessert, as the cake is not desired at this moment.
• Example – Drinking before eating: If someone is thirsty and has a glass of water in front of them, and plans to eat another food right afterward, the laws of precedence do not apply if he does not desire to eat the food until he quenches his thirst. They may bless and drink the water immediately without waiting to first say the blessing on the food, even if Hamotzi, as their immediate need for hydration takes precedence over the food that is not yet being consumed.

If one is not yet ready to eat the other food:[10] In all cases that one is not yet ready to eat the food which deserves precedence, then he may precede with eating the other food and is not required to delay eating it until he is ready to eat the food which deserves precedence.

The law by Ikar and Tafel:[11] See Halacha E and Chapter 17 Halacha 1F! Whenever the two foods are an Ikar and Tafel the laws of precedence do not apply and even if the Ikar is of a lower blessing [i.e. Shehakol] and the Tafel is of a higher blessing [i.e. Mezonos], one may choose to eat the Ikar [i.e. Shehakol] before the Tafel [i.e. Mezonos].[12]  Likewise, in the opposite case if the Ikar is a higher blessing [i.e. Ha’adama or Haietz, however not Mezonos] while the Tafel is a lower blessing [i.e. Shehakol], then if the Ikar is not Chaviv, one can choose to precede the Tafel [i.e. Shehakol] to that of the Ikar [Haietz] in order to increase in particular blessing.[13]

If second food arrives in middle of blessing:[14] If one desires to eat two foods of the same blessing, and only one of them is currently in front of him, and he began saying a blessing over this food and while saying the blessing the second food arrived, then even if the second food is of greater importance then the original food [i.e. is more Chaviv and Zayin Minim, Shaleim], nonetheless, one should complete the blessing on the original food in front of him and eat it first.[15]

• Example – whole apples and sliced apples: If someone has sliced apples in front of them and begins reciting the blessing for the apple, and midway through the blessing, someone places a bowl of whole apples on the table, they should eat the sliced apples first. The precedence laws do not apply in this scenario because the sliced apples were originally present and intended for consumption at the start of the blessing.

Summary: The laws of precedence apply only when one has two foods in front of them and desires to eat both simultaneously. If only one food is desired or present before him, precedence laws do not apply, and one may bless and eat the food present or desired. Likewise, precedence does not apply when one explicitly prefers to eat one food before the other, even if both are present and desired. In cases of Ikar (primary food) and Tafel (secondary food), precedence laws may be overridden, allowing the primary food to precede, regardless of its blessing level, as explained in Chapter 17 Halacha F. If a second food arrives during the blessing of the first food, the originally present food should be blessed and eaten first.

General Q&A How much of the food which receives precedence must one eat prior to saying the blessing and eating the second food?[16] It suffices to eat and swallow any amount of the first food and one may then resume with saying a blessing on the second food. There is no precedence for which food one is the finish first, and hence one may recite a blessing and finish eating the entire second food after taking a small bite of the first food.

Rule/Scenario	Description	Example
Law of Precedence Applies	Only when two foods are present and both are desired to be eaten right away
Only one food desired or present	Precedence laws do not apply; may bless and eat present/desired food	Fruit with loaf of bread: Intends to eat bread later, can bless and eat fruit now
Both foods not simultaneously available	No need to wait or bring second food for precedence laws	Fruit present, intends to eat bread later, can bless and eat fruit now
Remove foods from table	May initially remove foods and bless on any food desired
Legumes and Shiva Minim fruits	Customary to bless legumes first, not wait for seven species fruits	Shalom Zachar: Bless legumes first
Mezonos snack with bread	Bread not present, bless and eat cake first	Slice of cake present, bread to be eaten later
Wine and fruit	Wine present but intended for later, may bless and eat fruit first	Wine (Hagafen) and fruit (Haeitz) present, eat fruit first
Pizza and soup	Both present, but desire to eat soup first, may bless and eat soup first	Hot pizza cooling, eat soup first
Whole fruit vs. half fruit	Desires only half fruit, may bless and eat it first	Whole apple and halved orange, eats orange first
Cereal and milk	Cereal not yet present, may bless and drink milk	Bowl filled with milk, cereal not on table
Both foods present but one desired first	May bless and eat food desired first, precedence does not apply	Vegetable salad and fruits, prefers salad first
Main and dessert	May bless and eat main first, even if dessert present	Meat and cake for dessert, eat meat first
Drinking before eating	May bless and drink if thirsty, even if food present	Glass of water and food, drinks water first
Not ready to eat food with precedence	May eat other food first, not required to wait
Ikar and Tafel	Precedence laws do not apply; may eat Ikar first regardless of blessing level	Ikar (Shehakol), Tafel (Mezonos), eat Ikar first
Second food arrives during blessing	Complete blessing and eat original food first	Sliced apples present, whole apples arrive during blessing, eat sliced apples first
How much to eat before blessing second food	Eat and swallow any amount of first food, then may bless and eat second food
Summary	Laws of precedence apply only with two foods present and both desired; otherwise, bless and eat as desired

1. Maga Eish – Order of blessings:[17]

One of the primary aspects which give a food precedence over another food is its level of blessing. There are different levels of blessings with each one receiving a specific position in its order of importance. The following is the order of blessings in terms of their importance and prestige. This order is customarily formed into the acronym of Maga Eish [מג”ע א”ש] which stands for the order of the blessing.

1. Hamotzi[18]/המוציא
2. Mezonos[19]/מזונות
3. Hagafen[20]/הגפן
4. Haeitz[21]/העץ
5. Ha’adama[22]/האדמה
6. Shehakol[23]/שהכל

Do we always follow Maga Eish?[24]  Although the hierarchy of blessing is certainly a vital factor in determining precedence, nonetheless, it is not always the final verdict in whether the food should be preceded, and in certain mixtures other aspects of importance [i.e. Chaviv, Shaleim, Zayin Minim] either override the level of blessing or neutralize it, as will be explained. [Now, although seemingly due to its simplicity many are accustomed to follow the opinions[25] [i.e. Bahag, Rebbe Yehuda] who hold of the order of precedence of Maga Eish in all cases, and so is traditionally taught in the educational system, and so is the Sephardic custom[26], this is not the ruling of many Poskim [i.e. Rambam, Chachamim], including the Alter Rebbe who by mixtures of certain blessings gives other factors greater precedence than the hierarchy of blessings. Whatever the case, even those who follow the simple list of blessings for determining precedence, even they must be aware of the other factors, and their level of importance in a case that all foods present are the same blessing.]

General rules: The blessing of Hamotzi overrides any other blessing in all cases, even if the food of the lower level blessing has other advantageous aspects, as explained in Halacha 2A. The blessing of Shehakol is always overridden by other blessings even if the Shehakol food has other advantageous aspects, as explained in Halacha 2G. The blessings of Mezonos/Hagafen/Haeitz/Haadama at times override lower level blessings and at times are overridden by lower level blessings, if the lower level blessing has some advantage over it, as will be explained in Halacha 2B-F. 

Blessing	Hebrew	Order of Importance	General Rule
Hamotzi	המוציא	1	Overrides any other blessing in all cases
Mezonos	מזונות	2	At times overrides lower level blessings, at times overridden
Hagafen	הגפן	3	At times overrides lower level blessings, at times overridden
Haeitz	העץ	4	At times overrides lower level blessings, at times overridden
Ha’adama	האדמה	5	At times overrides lower level blessings, at times overridden
Shehakol	שהכל	6	Always overridden by other blessings

1. Chaviv- A more desirable food:[27]

The second[28] aspect which gives a food precedence over another food is its level of desire. If one of the two foods currently in front of him is more desirable than the other food, then it receives the advantageous aspect called Chaviv. This advantageous aspect of Chaviv is debated upon in the Mishneh[29] and the Rishonim[30] and Poskim as to whether it has the ability to give a food precedence over another food of a higher blessing, with the custom of many [i.e. Sephardim[31]] being like the approach which ignores the advantage of Chaviv [i.e. opinion of Bahag] when it comes to foods of higher blessing [and rather to always follow Maga Eish, as explained in B], although the final ruling of Admur is to take into account. In his final arbitration, the aspect of Chaviv at times overrides a higher level blessing or other advantageous aspect it may contain; at times neutralizes the advantage of a higher level blessing, or other advantage the food may contain; and at times is overridden by a higher level blessing. The general rule is as follows:

The general rule: The blessing of Hamotzi always overrides the foods of other blessings, even if the other food is more desirable. The blessing of Shehakol is always overridden by other blessings even if the Shehakol food is more desirable. The blessings of Mezonos/Hagafen/Haeitz/Haadama at times override more desirable lower blessings and according to Admur and other Poskim, at times are overridden by more desirable lower level blessings, and at times are neutralized by more desirable lower blessings. Now, all the above is only in regards to the advantage of Chaviv within mixtures of foods of different blessings, however, when all of the food is of the same blessing then everyone is in agreement that the aspect of Chaviv may determine which food should be chosen for the blessing.

The cases that Chaviv overrides other aspects: In the following cases the more desirable food overrides the other aspects of advantage found in the second food and gives that food precedence for the Bracha:

1. A העץ versus a האדמה. If the Ha’adama [and certainly if the Haeitz] is more Chaviv it receives precedence.[32] See Halacha 2D!
2. If the foods are of the same blessing and they are both Shaleim or both not Shaleim precedence is given to the Chaviv food.[33] See Halacha 2D!
3. By two wines precedence is given to the Chaviv wine.[34] See Halacha 2C!

The cases that Chaviv neutralizes other aspects: In the following cases Chaviv does not override but equalizes other advantageous aspects found in other foods, and hence one can precede whatever food he desires:

1. One has Hamotzi or Mezonos of wheat and barley, and the barley is more Chaviv than the wheat.[35] See Halacha 2A-B!
2. Hamotzi or Mezonos of wheat and barley which is mentioned in the Pasuk with other Hamotzi or Mezonos [i.e. spelt, rye, oats] which is more Chaviv.[36] See Halacha 2A-B for a dispute in this matter and that we conclude that one may choose as he wishes.
3. Fruits of Zayin Minim, and a Zayin Minim of lower level is more Chaviv then one of a higher level [i.e. grapes is more Chaviv than dates].[37] See Halacha 2D!
4. Fruits of Zayin Minim with non-Zayin Minim which are more Chaviv.[38] See Halacha 2D!

Definition of Chaviv:[39] The definition of a more desirable food is either a food that the person usually has more desire for over the other foods even if currently he does not desire it more[40], or a food that the person currently has more desire for.[41] In a mixture in which the more desirable food is given precedence, or cancels the other foods advantageous aspect, 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.[42]

• Example 1 – Fruits: You have an apple and a pear in front of you, and you must decide which fruit to bless first. The apple is your usual favorite, always a reliable choice, but today, the pear looks exceptionally appealing. According to the principle of Chaviv, you may choose either the apple, which represents your general preference, or the pear, which embodies your current desire. Both choices are valid, and precedence can be given to whichever food feels most desirable in the moment.
• Example 2 – Vegetables: You have a carrot and a cucumber in front of you. The carrot is your usual favorite, consistently a staple in your meals, but today, the cucumber seems especially refreshing and appealing. Based on the principle of Chaviv, you may choose to bless on either the carrot, which reflects your general preference, or the cucumber, which aligns with your current desire. Both options are permissible, and precedence can be given to whichever vegetable feels more desirable in that moment.

1. Shaleim-A whole food [and large food]:[43]

* For the general directive to always say a blessing on a Shaleim, and hence say the blessing on a product prior to cutting it, See Chapter 7 Halacha 10. The Halacha below will focus specifically on the case of when two different foods are present, and one of them is a Shaleim with regards to the laws precedence.

The third[44] aspect which gives a food precedence over another food is its status of wholeness. If one of the two foods currently in front of him is whole and complete while the other food is a broken piece from its original food, then the whole food it receives the advantageous aspect called Shaleim.

The general rule: It is debated amongst the Poskim[45] whether the aspect of Shaleim overrides a higher level blessing although it does override the advantage of Chaviv when all foods are of the same blessing and not Zayin Minim.[46] [Practically, the implication of Admur and other Poskim, is that the aspect of Shaleim does not affect the laws of precedence when a higher blessing is involved.[47] Thus in summary, the aspect of Shaleim is only advantageous in mixtures which contain the same blessing and the same level of importance (i.e. mixture does not have in it ז’ מינים) ]

The cases that Shaleim overrides other aspects: In the following cases the whole food overrides the other aspects of advantage found in the second food and gives that food precedence for the Bracha:

1. Two foods of the same blessing and no 7 Minim.[48] See Halacha 2D-G!

The cases that Shaleim is overridden by other aspects:

1. By Shivas Haminim [we follow hierarchy in verse or Chaviv, not Shaleim].[49] See Halacha 2D!

The cases that Shaleim is debated as whether it overrides or is overridden by other aspects:

1. By Haeitz with Ha’adama.[50] See Halacha 2F!

A large versus a small piece of the same food:[51] Based on the advantage of Shaleim, a large piece of food receives precedence for the blessing over a small piece of that same food, as it is a Mitzvah Min Hamuvchar to recite a blessing over a large piece. [This applies even to beverages, that one should say a blessing over a larger quantity of liquid than a smaller quantity of liquid. Hence, it is proper to say blessing on soup while the spoon is inside the bowl, and not after lifting the spoon from the bowl in which the amount of liquid is small.[52]] However, when it comes to two different foods, even if they are of the same blessing, then a larger food is not given precedence over a smaller food, and rather one is to follow the advantages of Maga Eish, Shaleim, Chaviv etc, and if they are all equal in advantage, then one may proceed whichever food he desires.[53]

 

Other advantageous aspects discussed in AchronimMore satiating food – If both foods are of equal blessing and desire and wholeness, should one precede a more filling food to a less filling food?[54] While satiation is recorded in the Talmud as an advantageous aspect in laws of precedence, it is omitted from the Poskim. Food versus liquid – Does a Shehakol food receive precedence over a drink?[55] No inherent precedence is given to a food over a drink and hence if both are Shehakol and equally desirable and both are halved, then one may recite the blessing on whichever he chooses. If, however, they are not equally desirable, then precedence is given to the more desired product. [Likewise, if the Shehakol food is Shaleim, then it precedes even if the beverage is Chaviv.[56]]

1. Ikar Vitafel – Saying blessing of the Tafel before the Ikar:[57]

See Chapter 17 Halacha 1F for the full details of this subject; elaboration, sources and dissenting opinions!

In a case that one has two foods or a food and drink with different blessings, which are being eaten in a way that one food/drink is secondary to the other, the laws of precedence change. From the letter of the law, in all circumstances one may precede the blessing of the primary food and exempt through it the blessing on the secondary food.[58] This applies even if the secondary food has aspects of precedence over the primary food [i.e. is higher blessing, Shaleim, and Chaviv] nonetheless the blessing may be recited over the primary food[59], so long as the more significant food is defined as secondary based on the rules to be explained in Chapter 17 Halacha 2. The reason for this is because the secondary food is viewed as if he does not want to eat it now, being he is only eating it because of eating the main food.[60] In many cases this precedence of the Ikar over the Tafel is even obligatory, as explained in length in Chapter 17 Halacha 1F, however there are certain instances in which it is better to first say the blessing of the secondary food in order to say the proper blessing for the secondary food, and consequently increase the amount of blessings said.

The general rule: Whenever the main food is not more desirable [i.e. Chaviv] then the secondary food, even if the main food has a more important blessing, [i.e. main food of האדמה or העץ with a secondary food of שהכל] it is better to have the secondary food precede. Certainly, if the secondary food is more desirable, or is equally desirable but has a more important blessing [i.e. whiskey which is  שהכל with a מזונות or העץ or האדמה], then it is better to precede it to the primary food. However, if the main food is more desirable, then even if the secondary food has a more important blessing [or is Shaleim] one must precede the Ikar food and exempt with it the Bracha of the secondary food. Likewise, whenever the Ikar is a Mezonos or Hamotzi product, then it is defined as similar to Chaviv, and hence one must precede the Mezonos or Hamotzi to the Tafel food. This, however, is with exception to Shabbos and Yom Tov when one is doing so for the purpose of accumulating 100 blessings in which case one may precede the Tafel even to a Mezonos or Hamotzi product. 

Defining Chaviv: The definition of a more desirable food in this regard is the same as that explained above in  halacha C. However, if the secondary food is only more desirable when eaten together with the main food, but when eaten separately is less desirable, then a blessing should not be said over it at all.

• Example -Vegetable salad with fruit: One desires to eat a vegetable salad that contains cranberries and raisins in them. In such a case, so long as the vegetable salad is not defined as Chaviv, it is better for one to initially say a blessing of Haeitz and eat a small amount of the cranberries or raisins prior to saying a blessing of Ha’adama over the salad.

Situation	Law/Guideline	Exceptions/Notes	Example
Two foods/drinks with different blessings, one is secondary	May precede blessing of primary (Ikar) and exempt secondary (Tafel)	Even if secondary has aspects of precedence (higher blessing, Shaleim, Chaviv)
Precedence of Ikar over Tafel	Often obligatory	See Chapter 17 Halacha 1F; sometimes better to bless secondary first to increase blessings
Main food not more desirable (Chaviv) than secondary	Better to bless secondary first	Even if main food has more important blessing (e.g., האדמה or העץ vs. שהכל)
Secondary food more or equally desirable, and has more important blessing	Better to bless secondary first	e.g., whiskey (שהכל) with מזונות or העץ or האדמה
Main food more desirable	Bless Ikar first and exempt secondary	Even if secondary has more important blessing or is Shaleim
Ikar is Mezonos or Hamotzi product	Must precede Mezonos/Hamotzi to Tafel	Exception: Shabbos/Yom Tov for 100 blessings, may precede Tafel
Defining Chaviv (desirable food)	Same as explained in halacha C	If secondary is only more desirable with main food, but less desirable alone, no blessing on it
Vegetable salad with cranberries/raisins	If salad not Chaviv, bless Haeitz on cranberries/raisins before Ha’adama on salad		Vegetable salad with fruit

1. Bedieved if one preceded the wrong food by foods of the same blessing – Is one Yotzei the blessing on the more Chashuv food:[61]

See Chapter 7 Halacha 19D for the full details of this subject; elaboration, sources, and other opinions!

Above we learned the various rules associated with when a certain food receives precedence over another. This Halacha will deal with the question in a case in which both foods are of the same blessing and one preceded to recite the blessing on the food that does not deserve precedence. In such a case, does one fulfill the obligation of the blessing on the second food which should have been preceded, or do we say that since it should have been preceded, therefore it must receive its own individual blessing and cannot be included in the blessing of the food that was wrongly preceded. To note that this case is relevant not just in a scenario where one wrongly preceded the less significant food, but even in a case that doing so was fully within one’s right, such as if the second more significant food was not in front of him at the time, nonetheless, the question is raised as to whether this food has its blessing obligation fulfilled.

The law: In cases where one has two foods of the same blessing in front of him, or that he plans on eating, with one food receiving precedence over the other food based on the laws of precedence explained in this chapter [i.e. it is more significant, Chashuv, either due to being a Shaleim or Chaviv], and one recited a blessing on the food that should not have been preceded, then if he had explicit intent to include the other food which deserved precedence within the blessing of the first food, then he fulfills his obligation even if the food was not on the table at that time. However, if he did not have explicit intent to include it within the blessing, then even if he had in mind to eat the second food at the time that he said the blessing over the first food and it was present before him, then there is debate among authorities on whether an additional blessing must be repeated on the second food. Practically, Safek Brachos Lihakel and hence if this occurred the blessing is not to be repeated on the more significant food[62] if it was in front of him, or one had in mind to eat it.[63] However, in order to avoid the question, one must initially beware to always have explicitly in mind to be Motzi the Chashuv food upon saying the blessing on the first less Chashuv food in the event that the more significant food is not in front of him, and if it is in front of him than one is to simply recite the blessing on the Chashuv food.[64]

Scenario	Foods	Blessing Precedence	Explicit Intent	Obligation Fulfilled?	Debate Among Authorities	Practical Law (Safek Brachos Lihakel)	Initial Advice
Two foods of same blessing, one recited blessing on less Chashuv food	Same blessing, one more Chashuv (Shaleim or Chaviv)	More Chashuv food should have precedence	Yes, explicit intent to include other food	Obligation fulfilled, even if food not on table	No	Blessing not to be repeated	Have explicit intent to be Motzi Chashuv food
Two foods of same blessing, one recited blessing on less Chashuv food	Same blessing, one more Chashuv	More Chashuv food should have precedence	No explicit intent, but had in mind to eat second food and it was present	Debate if obligation fulfilled	Yes	Blessing not to be repeated	Recite blessing on Chashuv food if present
Avoiding the question	Chashuv food not in front	—	Explicitly have in mind to be Motzi Chashuv food	—	—	—	Always have intent or bless on Chashuv food

1. Bedieved if one preceded the wrong food by foods of the same blessing – Not to change foods in the middle of the blessing:[65]

In the event that one began reciting the blessing on the wrong food of precedence, he should finish the blessing and eat the food and should not switch the foods in the middle even if they are of the same blessing.

1. To escape a Safek Bracha Levatala:[66]

In all cases, it is permitted for one to precede a blessing that does not deserve precedence for the sake of escaping and circumventing saying a blessing in vain, if one were to precede the other blessing. This commonly occurs in different mixtures of Ikar Vitafel when one is in doubt as to whether indeed the secondary food becomes exempt with the blessing said on the primary food. Likewise, this can occur when there is a doubt as to the proper blessing over a food, and preceding the food that receives precedence can possibly fulfill the obligation of the doubtful food, as will be explained in Halacha 2J!

Rule/Concept	Description	Example
Law of Precedence	Precedence applies only if both foods are present and desired at the same time; not if only one is present or desired now.	Fruit and bread: If bread is to be eaten later, bless and eat fruit first.
Food Arrives During Blessing	If a second food arrives while blessing the first, eat the originally present food first.	Sliced apples blessed, whole apples arrive mid-blessing: eat sliced apples first.
MAG”A EISH Order	Order of blessing: Hamotzi, Mezonos, Hagafen, Haeitz, Ha’adama, Shehakol. Higher on list is blessed first unless other reasons apply.	Hamotzi always overrides, Shehakol always overridden.
Chaviv (Preferred Food)	Preference can determine precedence if foods have same blessing; can override other advantages except Hamotzi always first and Shehakol always last.	Apple (usual favorite) and pear (currently more appealing): bless either first.
Shaleim (Whole Item)	Whole items take precedence over partial ones among foods with same blessing and species; does not override higher blessing.	Whole apple vs. half orange: if only desire orange, bless orange first.
Ikkar and Tafel	Bless only the primary (Ikkar); covers secondary (Tafel). If secondary is more desirable, sometimes can bless it first unless primary is Hamotzi or Mezonos.	Vegetable salad with cranberries: better to bless Haeitz on cranberries before Ha’adama on salad.
Bedieved (Mistake in Precedence)	If blessed less important food first (same blessing), still fulfills for more important if intended; otherwise, do not repeat blessing.	Blessed less significant food, intended to include both: fulfilled obligation.
Not to Switch Foods Mid-Bracha	If began blessing on wrong food, finish and eat it; do not switch foods mid-blessing, even if same blessing.	Began blessing on sliced apples, whole apples arrive: finish and eat sliced apples.
Safek Bracha Levatala	If in doubt about precedence, may bless less preferred food first to avoid blessing in vain.	Uncertainty about Ikkar/Tafel: say less-preferred blessing first.

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[1] Seder 10:2 “All this [laws of Kadima] is when one desires to eat from both of them, but if one only wants to eat one of them – he blesses on it, and does not need to be concerned about the second, even though it is mentioned earlier in the verse and is of greater significance and importance, as due to its precedence and importance he is not obligated to eat from it at all. And even [if he] wants to eat a halved food that is not of the seven species and before him is a whole food that is of the seven species – he is not obligated to eat from it simply due to its completeness and importance.” Seder 10:16 “All the rules of precedence apply only when both items are placed before him. But if the food that deserves precedence is not before him, then one does not need to delay [the blessing] until it arrives.”; Kaf Hachaim 211:2 and 5 and 23

[2] Seder 10:16; Luach 3:15; M”A 211:10; Beis Yosef 211; Chayeh Adam 57:3; M”B 211:31; Kaf Hachaim 211:23; Piskeiy Teshuvos 211:1

[3] 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

[4] Seder 10:2; Luach 3:2; Admur 168:2; Rama 168:1; Taz 168:3; Terumas Hadeshen 32; See Sefer Hasichos 5700 Hebrew p. 109

[5] Seder 10:16 “One does not need to delay [the blessing] until it arrives.”; Daas Torah 211; Piskeiy Teshuvos 211:1

[6] Birchas Habayis 13:13; Az Nidbaru 8:53; Piskeiy Teshuvos 211:1-2 footnote 5

[7] See Admur 249:11

[8] Luach 3:15 in parentheses

[9] See Admur 212:8 regarding Ikar and Tafel; 249:11 regarding eating fruits before Hamotzi; Ketzos Hashulchan 54 footnote 6 in name of Elya Raba 211:6; Halachos Ketanos 2:155; Kaf Hachaim 211:5 and 11; Piskeiy Teshuvos 211:1 footnote 6-7

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

[10] 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; Sefer Hasichos 5700 Hebrew p. 109; Piskeiy Teshuvos 211:1 footnote 3

[11] Admur 212:8

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

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

[14] Seder 10:16 “And if they bring it before him while he is still blessing on the first one, even though their blessings are the same and the second is more important than the first due to Chaviv and being from the seven species  — nevertheless, he should eat the original food first.”; Luach 3:15; Admur 168:10; M”A 206:8; Mateh Moshe 353; Sefer Chassidim 847

[15] The reason: As since one began the blessing over the food, he should conclude it over it. [Admur 168:10]

[16] Kaf Hachaim 211:9

[17] See Piskeiy Teshuvos 211:10

History of acronym: Interestingly, this acronym is not recorded in any of the earlier Poskim and is seemingly an introduction of the recent generation and was given for the sake of remembering the order of blessings, even though in truth the order of precedence does not always follow this order.

[18] Seder 10:14

[19] Seder 10:10

[20] Seder 10:13-14

[21] Seder 10:7

[22] Seder 10:6-7

[23] Seder 10:7

[24] The following Poskim rule that we precede Ha’adama to Haeitz when Ha’adama is more desirable, hence overriding the acronym of Maga Eish: Seder 10:7; Luach 3:7; 2^nd opinion in Michaber 211:1; Opinion of Rambam Brachos 8:13, 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

Other opinions: Some Poskim rule that one is [always] obligated to precede the blessing of Haeitz to Ha’adama [even if the Ha’adama is more Chaviv]. [2^nd opinion in Seder 10:5 regarding barley with Chaviv spelt; 2^nd opinion in Michaber 211:3; Bahag, brought in Rosh 6:25; 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] This opinion is the foundation of the acronym of Maga Eish, as by all the other blessings everyone agrees that the higher level blessing precedes the lower level blessing and the dispute is only regarding Haeizt and Ha’adama.

[25] See other opinions above, which are mainly based on Bahag

[26] 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 haeitz) and so is custom; Kaf Hachaim 211:7 and 15

[27] See Seder 10:5-9; Michaber 211:1-3; See also regarding Chaviv: 206:10 [regarding not exempting unless have explicit intent] 212:9 [regarding Ikar and Tafel]

[28] 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]

[29] Brachos 40b: Rebbe Yehuda versus Chachamim

[30] Rambam versus Bahag

The opinion of the Rambam: The Rambam Brachos 8:13 rules that one is to follow Chaviv. He does not differentiate between various hierarchies of blessings and hence some learn in his opinion that whenever one has a more beloved food before him, then it receives precedence even over a higher level blessing. Hence, even if a cup of Shehakol juice is more beloved than bread then the juice would precede the bread, and so on and so forth. [Tzelach Brachos 41b; Aruch Hashulchan 211:3; Mamar Mordechia 211:4 leaves in question; Shulchan Hatahor 211:6,9;] However, others learn that even according to the Rambam, Chaviv only plays a role in mixtures of Haeitz and Ha’adama, and not by any other blessing, in which case the higher level blessing would precede the lower level blessing even if the latter is Chaviv. [Ashel Avraham Butchach 211; Implication of M”B 211:8] Whatever the case, we certainly do not rule like the Rambam in this regard and the only time we take the Rambam’s opinion of Chaviv into account is by same blessing mixtures or mixtures of Haeitz and Ha’adama. See Piskeiy Teshuvos 211:4 footnote 31

[31] 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 haeitz) and so is custom; Kaf Hachaim 211:7 and 15

[32] 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

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; 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]

[33] Seder 10:6; Luach 3:6

[34] Seder 12:15; Luach 11:8; Michaber 175:3; Mordechai Brachos Remez 215; Ravayah 152

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

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

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

[38] Seder 10:8; Luach 3:8; Taz 211:1

[39] Seder 10:15; Luach 3:15

A guest by a host: See Meiri Brachos 41a that when eating as a guest by a great man’s home, then the laws of precedence follows that which is most beloved to his host. This matter however is omitted form the Poskim.

[40] 1^st option in Seder ibid; Luach ibid; Michaber 211:1; Tur 211; Rosh Brachos 6:25; Rabbeinu Yona Brachos 28b

[41] 2^nd option in Seder ibid; Luach ibid; Michaber 211:2; Rambam Brachos 8:13 as explained in Kesef Mishneh; Peri Chadash 211; Chinuch Eikev; Elya Raba 211:5; Kaf Hachaim 211:8

[42] Seder ibid; Luach ibid; Admur 212:9; Taz 211:1; Shulchan Hatahor 211:9;

Other opinions: Some Poskim rule that the food that the person usually has more desire for is considered the Chaviv. [1^st option in Seder ibid; Luach ibid; Michaber 211:1; Tur 211; Rosh Brachos 6:25; Rabbeinu Yona Brachos 28b; M”B 211:9; Piskeiy Teshuvos 211:2 footnote 16 ]Other Poskim rule that the food that the person currently has more desire for is the Chaviv. [2^nd option in Seder ibid; Luach ibid; Michaber 211:2; Rambam Brachos 8:13 as explained in Kesef Mishneh; Peri Chadash 211; Chinuch Eikev; Elya Raba 211:5; Kaf Hachaim 211:8]

[43] Seder 10:6; Luach 3:6; M”A 211:1; See the following sources for the directive of saying a blessing on a Shaleim: See Seder 9:2; 10:6; Luach 6:2; Admur 167:3; 168:1; 206:3; Ketzos Hashulchan 37:3; 55:3; Piskeiy Teshuvos 206:13; Chapter 7 Halacha 10

[44] Chaviv versus Shaleim: In Seder 10:6 [regarding a mixture of same blessing foods without seven Minim] 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]

[45] Some Poskim rule one always precedes the whole food over the non-whole food, even if the non-whole food is more desirable, and is a higher blessing. [Derech Hachaim, brought in Shaar Hatziyon 211:5; See Seder Birchas Hanehnin of Rav Prus p. 218] Other Poskim, however, leave this matter in question. [Shaar Hatziyon ibid; See Ketzos Hashulchan 54 footnote 3; Piskeiy Teshuvos 211:3 and footnote 68]

[46] Seder 10:6

[47] 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 [Indeed, we do not find anywhere in Admur or previous Poskim a scenario in which the aspect of Shaleim overrides a higher blessing, and it is only used with foods of the same blessing]

[48] Seder 10:1 and 6; Luach 3:6; M”A 211:1

[49] Seder 10:8; Luach 3:8; M”A 211:1

[50] Shaar Hatziyon 211:5; Ketzos Hashulchan 54 footnote 3

[51] Seder Birchas Hanehnin 10:3; Luach Birchas Hanhenin 3:3; Admur 168:5; 167:3 [regarding not cutting from half a loaf until after blessing]; Michaber 168:2 and 4; Tur 168; Implication of Brachos 39b; M”A 167:4; 168:7; Mordechai Remez 129 in name of Maharam; Tosafus Brachos ibid; Rosh 6:21; Hagahos Maimanis Brachos 7:4; M”B 167:5; Tehila Ledavid 167:4; Piskeiy Teshuvos 206:11 footnote 37

[52] Tehila Ledavid 167:4; Piskeiy Teshuvos 206:11 footnote 37

[53] Piskeiy Teshuvos 211 footnote 18

[54] See Ketzos Hashulchan 54 footnote 6 who addresses this question, based on the Brachos (39a), which brings an opinion that a more satiating food raises its level of importance to have it precede a less satiating food. However, he does not conclude with a final decision in the issue, being that this opinion was never taken into account within the halachic authorities and is omitted from all the Poskim.

[55] P”M 211 M”Z 6 in end; Piskeiy Teshuvos 211:10 footnote 72

Other opinions: Some Poskim rule that food always takes precedence over a Shehakol beverage. [Aruch Hashulchan 211:17]

[56] Piskeiy Teshuvos ibid

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

[58] Admur 212:8

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

[60] Admur 212:8

[61] Seder 9:6-7; Luach 6:6-7; Admur 206:10; M”A 211:11; Kaf Hachaim 211:24; Ketzos Hashulchan 56:3; Piskeiy Teshuvos 206:18 – 8

[62] Ketzos Hashulchan 56:3; Piskeiy Teshuvos ibid footnote 81

[63] Not on table and did not have in mind to eat: See Chapter 7 Halacha 19D in footnote!

[64] Admur Seder ibid; Ketzos Hashulchan 56:3

Guests: See Chapter 7 Halacha 19D in footnote!

[65] Piskeiy Teshuvos 211:8; See Chapter 7 Halacha 18 in opinion of Rambam

[66] Machatzis Hashekel 205:6; Piskeiy Teshuvos 211:1 footnote 8