3. The various scenarios of Ikar and Tafel:

*Much of this Halacha is a recompilation of the information recorded above in Halacha 2 and hence while the general summary of the law will be recorded here, we will not repeat its various details nor the sources and footnotes.

1. Mixtures Case 1 – Cooked blended[1] food with ingredients of two different blessings:

Without Mezonos ingredient [i.e. Puréed chicken vegetable soup, Potato Kugel]: See Halacha 2A! In general, all finely blended and ground products lose their distinct blessing and become the blessing of Shehakol, as explained in length in chapter 14. Accordingly, the blessing to be recited on such foods is Shehakol, hence making the laws of Ikar Vitafel irrelevant. Nonetheless, there do exist cases there in which we explained that even if the product is ground it still retains its original distinct blessing as explained in chapter 14 [i.e. applesauce and potato Kugel according to some opinions]. Likewise, by vegetable soup, in certain scenarios [i.e. vegetables which are commonly eaten cooked, and purpose of cooking is also for liquid and was cooked without meat or chicken] we rule that the liquid of the soup retains the Ha’adama blessing, as explained in chapter 16 Halacha 3. The rule in such cases of cooked blended mixtures of two different blessings would be to recite only the blessing of the Ikar ingredient, and if both ingredients are viewed as Ikar ingredients, then one recites the blessing of the majority ingredient. In such cases a Tafel is defined as a secondary ingredient which is simply eaten in order to enhance and improve the eating experience of the Ikar ingredient.

• Example – Applesauce sweet potato mix [i.e. baby food]: If apples and sweet potatoes were cooked and then made into applesauce which was mixed with ground sweet potato, as is commonly done for babies, then those who hold that the blessing of applesauce is Haeitz would follow the Ikar ingredient, and if the Ikar ingredient is the applesauce, then it’s blessing is Haeitz. If both are viewed as Ikar ingredients, then one follows the majority.
• Potato Kugel: The blessing on finely ground potato Kugel is Shehakol due to the grinding, as explained in chapter 14 Halacha 3.
• Example – Pureed vegetable soup: If one blended the vegetables and made purée, then if both the vegetables and liquid viewed as an Ikar product, then the proper blessing on such soup would follow the majority ingredient. If the majority ingredient is the broth, then the blessing is Ha’adama. If the majority ingredient is the vegetables, then it’s blessing is Shehakol. If one of the two ingredients is viewed as the Ikar product, and the second as the secondary, then the blessing would follow that of the Ikar product irrelevant as to which one is the majority. See Chapter 16 Halacha 3!
• Pureed chicken vegetable soup: By puréed chicken soup with vegetables the blessing would always be Shehakol, as all ingredients included in the broth and blended vegetables are Shehakol. See Chapter 16 Halacha 3!

With Mezonos ingredient [i.e. Kishkeh, brownies, or puréed  barley soup]: See Halacha 2B Case 1-3! If a grain ingredient from the five grains [such as wheat flour] is added to a blended cooked food dish for taste or satiation, it is considered the primary ingredient (Ikar), and the food’s blessing is Mezonos, even if the grain product is a minority ingredient. [Thus, the blessing on Kishkeh or brownies is Mezonos. Al Hamichyah however is only recited if there is a Kezayis of grain within Achilas Peras, otherwise, there is debate, and one needs to eat additional foods to fulfill both blessings.] If the grain is added for mere texture or color without any intent to eat it for satiation or taste, the grain is secondary (Tafel), and the blessing follows the main ingredient. If only the taste of the grain is present in the food (without substance), the blessing is not Mezonos.

• Examples: See Halacha 2B Cases 1-2!
• Pureed Barley soup: Pureed barley soup is Mezonos and Al Hamichyah according to all, as is the rule with all thick beverages that contain ground five grain kernels. See Chapter 10 Halacha 11.

1. Mixtures Case 2 – Cooked mixed foods with solid ingredients of two different blessings:

Without Mezonos [i.e. Stew, Soup, Stir fry]: See Halacha 2A! The rule by cooked mixed foods of two different non-Mezonos blessings is to recite only the blessing of the Ikar food, and if both ingredients are viewed as Ikar foods, then one recites the blessing of the majority ingredient. [In such cases, a Tafel is defined as a secondary ingredient which is simply eaten in order to enhance and improve the eating experience of the Ikar ingredient.] However, by large pieces of Tafel food, then to escape the debate of whether such food is defined as an Ikar, one is to first say blessing on the Tafel food and then say blessing on the Ikar food. [Indeed, it is a Mitzvah Min Hamuvchar to always first recite a blessing on the Tafel food and then say blessing on the Ikar food even if the Tafel food is small, as explained in Halacha 1F!]

• Examples: See Halacha 2A!
• Soups: See Chapter 16 Halacha 3-7!
• Examples – Meat stew with vegetables or legumes [i.e. Non grain Chulent]: Typically, both the meat and vegetables are viewed as Ikar. Hence if majority is meat say Shehakol, if majority is vegetables, say Ha’adama. However, in the event that only one of the two is viewed as the Ikar, then only a blessing on the Ikar is to be recited. [Practically, however, in all cases it is proper to precede the blessing of the Tafel to the Ikar and hence say two blessings, one on the Tafel and then one on the Ikar, especially if the Tafel food is large and individual recognized. Thus, even when the meat is the Ikar or majority, one should first recite a blessing over the vegetables and only then on the meat, and if the vegetables are the Ikar or majority, then one should precede the blessing of the meat and then say a blessing on the vegetables.]
• Stuffed cabbage or peppers with meat:[2] Typically, the stuffing is viewed as the Ikar and hence one should say a blessing only on the stuffing and not recite blessing on the cabbage or peppers. [Practically, however, it is proper to precede the blessing of the Tafel to the Ikar, and thus say Ha’adama on the cabbage or pepper and then Shehakol on the stuffing. This especially applies in this case that the cabbage is large and individual recognized and will perhaps also be eaten on its own.]

With Mezonos [i.e. Chulent]: See Halacha 2B Cases 1-3! When a grain ingredient from the five grains [such as barley or wheat] is added to a mixed cooked food dish it is typically added for taste or satiation, and is hence always considered the primary ingredient (Ikar), and the food’s blessing is Mezonos, even if the grain product is a minority ingredient. If however the mixture contains large and individually recognizable non-Mezonos foods, then these foods are to have a blessing said over them prior to reciting a blessing over the Mezonos food. [Thus, the blessing on Chulent which contains wheat or barley is Mezonos, and if it contains large pieces of meat or potatoes, then one is to first say Shehakol or Ha’adama on them, and then Mezonos on the grains. Al Hamichyah however is only recited if one ate a Kezayis of grain within Achilas Peras.] However, if only the taste of the grain is present in the food (without substance, such as if one cooked the barley in a bag in the cholent and then removed it to serve separately), the blessing is not Mezonos.

• Example – Matzah ball chicken soup: If one cooked chicken soup with a Mezonos product, such as noodles or Matzah balls, then when eating also large recognizable pieces of vegetables and meat, then one is to first say a blessing of Ha’adama on the vegetables and Shehakol on the meat, and then a Mezonos on the noodles or Matzah balls. See Chapter 16 Halacha 4-5!
• Knedilach or Lukshun noodles with chickpeas or other legumes:[3] One recites a blessing of Mezonos on the Knedilach or Lukshin, and with it exempts the chickpeas, even if the chickpeas are recognizable [as the pieces are small in size]. The same applies for other legumes.

1. Mixtures Case 3- Non-cooked[4] mixtures which contain foods of two different blessings [i.e. Salad, cereal and milk]:

Without Mezonos [i.e. Peach lettuce salad, Tuna salad, Ha’adama cereal and milk]: See Halacha 2A! The rule by non-cooked mixed foods of two different non-Mezonos blessings is to recite only the blessing of the Ikar food, and if both ingredients are viewed as Ikar foods, then one recites a blessing on both foods irrelevant of the majority food. [In such cases, a Tafel is defined as a secondary ingredient which is simply eaten in order to enhance and improve the eating experience of the Ikar ingredient.] By large pieces of Tafel food that are eaten for satiation or taste, then to escape the debate of whether such food is defined as an Ikar, one is to first say blessing on the Tafel food and then say blessing on the Ikar food. [Indeed, it is a Mitzvah Min Hamuvchar to always first recite a blessing on the Tafel food and then say blessing on the Ikar food even if the Tafel food is small, as explained in Halacha 1F!]

• Examples: See Halacha 2A!
• Beverage mixed with oil:[5] Oil which is mixed into a drink for non health purposes, the drink is considered the main ingredient, and hence only the blessing of Shehakol is to be recited.[6] [However, if it is mixed with plain water, then no blessing is recited, being that it has no pleasant taste, unless one is thirsty and desires to quench his thirst.[7]] However, by olive oil that was added for health purposes, such as one who has a sore throat and desires to soothe his throat with the olive oil, then the olive oil is considered the main ingredient even if it is the minority ingredient[8], and hence one is to say the blessing of “Haeitz” on the beverage and with this blessing he exempts the Shehakol blessing of the other ingredients which are secondary to it.[9] [In the event that he consumed a Revius of the olive oil in the drink within the amount of time of Achilas Peras then he recites an after blessing off Al Hapeiros on the oil.[10] This however only applies if the olive oil was mixed beverages other than water, which have a good taste, if however, it was mixed with plain water, then no blessing is recited at all even when drunk for health purposes.[11]]

With Mezonos [i.e. Crouton salad]: See Halacha 2B Case 4! When a Mezonos ingredient is added to a cold food mixture it is typically added for taste or satiation, and is hence always considered the primary ingredient (Ikar), and the food’s blessing is Mezonos, even if the Mezonos product is a minority ingredient. If however the mixture contains large and individually recognizable non-Mezonos foods, then these foods are to have a blessing said over them prior to reciting a blessing over the Mezonos food. [Thus, the blessing on salad which contains Mezonos croutons is to first say Ha’adama on the salad, and then Mezonos on the croutons. Al Hamichyah however is only recited if one ate a Kezayis of croutons within Achilas Peras.]

• Examples: See Halacha 2B!

1. Not cooked, nor mixed, but eaten together – Two foods of two different blessings eaten together [i.e. Cracker with Tehini or herring]:[12]

Definition of Tafel: In such cases, a Tafel is defined as an ingredient which is only eaten due to the Ikar ingredient[13], to the point that if he would not currently be eating the Ikar food then he would not be eating the Tafel food either.[14]

Without Mezonos [i.e. Legume cracker with fruit or tomato]: See Halacha 2A! The rule when eating together foods of two different non-Mezonos blessings with one being an Ikar and the second a Tafel, is to recite only the blessing of the Ikar food. If both ingredients are viewed as Ikar foods, then one recites a blessing on both foods irrelevant of the majority food. By large pieces of Tafel food that are eaten for taste or satiation, then to escape the debate of whether such food is defined as an Ikar, one is to first say blessing on the Tafel food and then say blessing on the Ikar food. [Indeed, it is a Mitzvah Min Hamuvchar to always first recite a blessing on the Tafel food and then say blessing on the Ikar food even if the Tafel food is small, as explained in Halacha 1F!]

• Examples – Legume cracker with sliced avocado or tomato: When eating a legume cracker that receives the blessing of Shehakol [i.e. potato flour cracker, buckwheat cracker etc.] together with a slice of fruit [i.e. avocado] or vegetable [i.e. tomato] then being that one typically views the cracker as the Ikar and the fruit or vegetable is individually recognizable, therefore one is to first recite a blessing on the tomato or avocado and then recite a blessing of Shehakol on the cracker. In the event that one views the fruit or vegetable as the primary food, then the opposite order is to be followed.

With Mezonos [i.e. Mezonos cracker with fish]: See Halacha 2B Case 4! The general rule when eating together foods of two different blessings with one being Mezonos which is eaten for taste or satiation, is to recite only the blessing of Mezonos and exempt with it the other food, even if the other food is also an Ikar food, but is a mere spread and the like. If however the other food is likewise an Ikar food and it is large and individually recognizable, then these foods are to also have a blessing said over them after the blessing is said over the Mezonos food. [i.e. First a Mezonos on the cracker and then a Shehakol on the herring.] The above however only applies when both the Mezonos and non-Mezonos food are being eaten for taste or satiation, if however one of the two foods is not being eaten for any purpose of taste or satiation, but rather as a chaser[15] or to prevent dirtying of the hands[16] with the other food viewed as the Ikar, then no blessing is said on the Tafel product, even if it is Mezonos, and the blessing that one says on the Ikar food exempts it.[17]  

• Examples: See Halacha 2B Case 4!

With Hamotzi [i.e. bread with fish]:[18] See Halacha 2B Case 5! When Hamotzi is eaten for taste or satiation, it exempts all accompanying meal foods, even if they are Ikar. However, if bread is a Tafel food, eaten only as a chaser or to avoid dirtying hands, the blessing on the Ikar food suffices, and no separate blessing is needed for the bread. Furthermore, one is not even required to wash his hands prior to eating the Tafel bread, however one should beware to eat less than a Kebeitza of the bread. Now, being that when eating bread as a chaser it is difficult to ascertain whether one is also intending to eat it for satiation, therefore, one is to avoid eating bread as a chaser, and when he desires to do so he should precede the eating of the bread to the drink, and hence say a Hamotzi on the bread.

• Examples: See Halacha 2B Case 5!

1. Two foods of two different blessings eaten one after the other [i.e. Whisky and pickle or cracker or bread as chaser; coffee and biscuits]:[19]

Whenever a second food is eaten after a first food, and the reason for eating the second food is only due to the first food, such as one who eats a pickle after drinking a shot of whiskey, then if one has no intent of eating the second food neither for taste or satiation, then no blessings to recited over it. This applies even if the chaser is bread, that one does not recite a blessing over it in such a case. Furthermore, one is not even required to wash his hands prior to eating the Tafel bread[20], however one should beware to eat less than a Kebeitza of the bread.[21] [This applies even if one is eating three foods, with the second food being secondary to the first food, such as eating herring after eating something sweet and the third food being secondary to the second food, such as then eating bread after the herring, nonetheless all the foods are exempt with the blessing said on the first food.[22]] However, if the bread, or other chaser food, is eaten also for satiation, then a blessing must be said over it. [Thus by a meal, snack, Farbrengen, in which one is also having Mashkeh a blessing must be made on the chaser as one typically intends to also eat the Mezonos for satiation. If however one is only intending on the Mashkeh then no blessing is said on the chaser.] Now, being that when eating bread as a chaser it is difficult to ascertain whether one is also intending to eat it for for satiation, therefore, one is to avoid eating bread as a chaser[23], [and when he desires to do so he should precede the eating of the bread to the drink, and hence say a Hamotzi on the bread, as explained in Halacha 1F]. [Some Poskim[24] learn that this stringency is limited to bread, and not other foods, however, in truth one is regardless encouraged to always precede the secondary food to that of the primary for the sake of increasing in blessings, as explained in Halacha 1F.]

• Biscuits eaten with tea or coffee:[25] When one eats Biscuits with tea or coffee, and takes a sip of the tea and coffee after eating the biscuit, and vice versa, the assumption is that his intent is both on the biscuit as well as on the tea and coffee, and hence he is to recite a blessing of Mezonos on the biscuits as well as a blessing of Shehakol on the tea or coffee [following Dinei Kadima], and so is the widespread custom.

1. Eating the Tafel before the Ikar [bread eaten before whisky drink]:

See Halacha 1E!

1. Law of Ikar Vitafel when eating solids within liquids:[26]

This law is an excerpt from the law which featured in chapter 16, dealing with the laws of soups. See there for the full details of the subject.   

Eating both food and liquid together – Main intent for solid: If one plans to consume both the solid and the liquid together, then we follow the laws of Ikar Vitafel. Accordingly, if one’s main intent of placing the food inside of the liquid was for the sake of consuming the food, then one only recites the blessing on the food and exempts with it the liquid which is secondary to it and hence no blessing is recited upon consuming the liquid. This applies even if the liquid is wine, nonetheless, if it is secondary to the solid, then it’s blessing is exempted with the blessing on the solid.[27] [Nonetheless, in the event that the solid is not more beloved than the liquid and is not a blessing of Mezonos, then it is proper to increase in blessings and first recite a blessing on the secondary item which is the liquid, and only then recite a blessing on the solid, rather than exempt the liquid with the solid.[28]]

• Example – Cereal and milk: When eating cereal and milk, as typically done for breakfast, then if the main intent is on the cereal and the purpose of the milk is simply to soften the cereal and add some taste to it, then one recites only the blessing of the cereal and no blessing is recited on the milk [even if he happens to drink a spoon of milk on its own without any cereal in it].
• Fruit salad with juice; Vegetable salad with a lot of gravy: When eating fruit salad or vegetable salad with its juice and gravy, then if the main intent is on the fruit and vegetable salad and not its liquid then no blessing is recited on the fruit juice or vegetable gravy [even if one drinks a spoon of it on its own without any fruit or vegetables in it]. This applies even if the fruit salad contains wine.

Eating both food and liquid together – Main intent for liquid: If one’s main intent in placing the solid inside of the liquid was for the sake of the liquid, so the liquid receive some of its taste [or for some other reason to help facilitate the drinking of the liquid[29]] then the liquid is considered the Ikar [and one only recites a blessing on the liquid[30], and does not recite a blessing on the solid[31], unless its blessing is Mezonos and is being eaten for taste or satiation and is a recognizable minority in which case a Mezonos is said first and then a Shehakol[32]].

Eating both food and liquid together – Main intent for both solid and liquid: If, however, one’s main intent was on both the solid and liquid then two individual blessings are to be recited on the solid and liquid, one blessing for the solid and one blessing for the liquid. In this regard, we do not follow the majority product to establish it as the Ikar product, and we rather recite a blessing on both products. One is to first recite a blessing over the solid [i.e. Haeitz, Ha’adama, Mezonos] and eat from it a little bit[33], and only afterwards recite a blessing of Shehakol on the liquid. This rule applies even if the solid food is one of the five grains [i.e. Mezonos] nevertheless, we recite a separate blessing on the liquid if it is the main intent or part of the main intent.[34]

• Example – Cereal and milk: When eating cereal and milk, as typically done for breakfast, then if the main intent is both on the cereal and on the milk, such as if aside for eating the carbs of the cereal for energy, he would also like to consume a glass of milk, and is simply eating them together, then an individual blessing must be recited on both the cereal and the milk, first reciting the blessing of the cereal, and then reciting the blessing of the milk.

[1] This refers to foods that have been blended into a single mass as common in doughy substances and batter.

[2] See M”B 205:4; Levushei Mordechai Tinyana 155; Beir Moshe 5:63; Az Nidbaru 13:46; Piskeiy Teshuvos 212:13

[3] Ketzos Hashulchan 58 footnote 2

[4] The intent here is not to say that the ingredients are raw but rather that they have not been cooked together. Hence, both spaghetti and meatballs and a vegetable fruit salad fall under this category as they were not cooked together as one dish.

[5] Seder 7:11; Luach 10:11; Admur 202:10; Michaber 202:4; Brachos 35b; Ketzos Hashulchan 53:1-2; Encyclopedia Talmudit Vol. 4 Erech Birchos Hayayin pp. 456-466

[6] Seder ibid; Luach ibid; 2^nd opinion in Admur ibid; Michaber ibid; Rambam Brachos 8:2; Bahag Brachos 8:4; Mahaam Brachos 5

The reason: As whenever one would not want to consume an Ikar food without the secondary food which is also eaten for satiation or taste, then the Ikar food becomes the Tafel, and the secondary intent food becomes the Ikar food for the blessing, and it is only when both foods are the main intent and can and would be eaten on their own separately that we say that they are both defined as Ikar foods.

If the olive oil is the majority ingredient: Some Poskim rule that the above only applies if the olive oil is the minority ingredient, while if it is the majority ingredient, then no blessing is to be recited. [1^st opinion in 202:10; 2^nd opinion in 212:3; Taz 202:2 See Shut Tzemach Tzedek O.C. 14] Other Poskim, however, that the olive oil is always considered a secondary ingredient even if it is the majority ingredient, unless it is added for health purposes, as will be explained. [2^nd opinion in Admur 202:10; 1^st opinion in 212:3 in parentheses; Seder 3:9; 6:11 and 20; Implication of 7:11 (as explained there in footnote 68); M”A 202:10; Olas Tamid 202:4] Practically, Safek Brachos Lihakel, and hence no blessings is to be recited. [Admur ibid and ibid in parentheses] However, based on Admur in the Seder we completely rule like the second opinion and hence a blessing may be recited even if the olive oil is the majority. [See sources in Seder ibid in which Admur completely omits the first opinion; Rav Alyashvili on Seder 7 footnote 69]

[7] See Shiyurei Leket; Implication of wording in Admur and Seder ibid “Shaar Mashkin” Rav Alyashvili footnote 67

[8] Seder ibid; Luach ibid; Admur ibid; M”A 202:9; Bach 202; See Piskeiy Teshuvos 202:12

The reason: As the entire intent of drinking this beverage is for medicinal purposes [Seder ibid] and whenever we have a primary and secondary ingredient the primary ingredient always exempt the secondary one irrelevant of majority, and the concept of majority applies only when both ingredients are considered primary ingredients. [Implication of Seder 3:1; Seder 7:10 regarding honey in jam; Admur 204:17]

The law if one is independently thirsty and desires to quench his thirst: In the event that one independently desires to drink the beverage even without the oil in order to quench his thirst, then both ingredients are considered primary ingredients and hence one is to follow the majority ingredient and say its blessing. [Admur ibid; Omitted from Seder and Luach ibid; See Rav Alyashvili footnote 70 who based on this concludes that according to Seder the blessing is always Haeitz when drinking olive oil for Refua even if minority ingredient and one is equally thirsty.]

[9] Seder ibid; Luach ibid; Admur ibid; Michaber ibid; Brachos 35a; Rashi Brachos ibid

[10] Rav Alyashvili footnote 72

[11] See Shiyurei Leket; Implication of wording in Admur and Seder ibid “Shaar Mashkin” Rav Alyashvili footnote 70

[12] Seder 3:8 “Not only this did they say [that by a mixture of Ikar and Tafel, that the Ikar exempts the Tafel] but even any food that is a primary food and has with it a secondary food, one says a blessing over the primary food and exempts with the secondary food even if the two foods are not mixed together at all, but one simply is eating them together and the primary purpose of this eating is for one of the two foods while the second food comes as a result of the first food, to the point that if he would not have eaten the first food then he would not be eating the second food right now. In such a case, the second food is exempt with the blessing of the first food”; Seder 3:6-7 and 9; 2:8; 4:1; 7:11; Luach 4:6; Admur 212:1 and 8; Michaber 212:1; Rambam Brachos 3:5; Mishneh Brachos 44a; Braisa Brachos 41a; See Tzemach Tzedek Piskeiy Dinim 8; Ketzos Hashulchan 58:6-8; Piskeiy Teshuvos 212:12

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

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

[15] Seder 3:8

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

[17] Seder 3:8 regarding even Hamotzi; All Poskim in first footnote of this Halacha

[18] Seder 3:8; Ketzos Hashulchan 58:7

[19] Seder 3:11-13; Seder Netilas Yadayim Halacha 18; Luach 4:9; Admur 212:1 and 8; Michaber 212:1; Rama 212:1; Shut Rama 1; Taz 212:4; Mateh Moshe 364 in name of Rashal; Teurmas Hadeshen 31; Ketzos Hashulchan 58:9

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

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

[22] Taz 212; Ketzos Hashulchan 58 footnote 7

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

[24] Elya Raba 212:5 based on fact the Poskim ibid only record this stringency regarding bread

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

[26] Seder 7:19; Luach 10:19; Admur 202:13; M”A 168:30; Shibulei Haleket 143; Hapardes p. 180; Shiltei Hagiborim Brachos 6:25; Piskei Harid Brachos 36b; Ketzos Hashulchan 58:4; Omitted from Ketzos Hashulchan 53! Piskeiy Teshuvos 208:11

[27] Seder ibid[see also 3:9]; Luach ibid; Admur ibid; M”A ibid; Tosefta Brachos 4:10

[28] See Seder 3:15

[29] Admur 202:13                           

[30] Admur 202:13

[31] M”B 208:23; Piskeiy Teshuvos 208:11; Rav Alyashvili footnote 144

[32] M”B 208:23; Piskeiy Teshuvos 208:11 footnote 81, as explained above in case D that Mezonos always receives its own blessing even if minority ingredient

[33] The reason: There is no option to say the two blessings consecutively, as the second blessing would be an interval between the first blessing and its food, and therefore emphasis is made that one needs these to eat some of it before saying a blessing on the second food. [Admur 202:13]

[34] The reason: Although in general we rule that five grain Mezonos products are always considered the Ikar [See Seder 3:2 and 9], nevertheless, in this regard it is not considered the Ikar to exempt the liquid with its blessing as even grain products themselves which have become fit for drinking do not receive the blessing of Mezonos [and hence certainly the liquid in this case cannot be covered by this blessing]. [Seder ibid; See Tehila Ledavid 168:28; Misgeres Hashulchan 54:7; Likkutei Maharit 3:4; Shaar Hatziyon 168:1; Biur Liseder Birchas Hanehnin p. 88 and 229]