- Kernels – Cooked, baked, roasted, raw, and pressed whole and broken kernels:[1]
The previous Halachos dealt with the blessing over food products that contain flour of the five grains. This Halacha will begin the discussion on the blessing of products that contain whole grains. Cooked whole grains and legumes belong to the category of blessings of Ha’adama. Through cooking, grains of the five grains can become upgraded to the blessing of Mezonos. This is dependent on the form of cooking which the product has gone through, and as to its final texture. The following are its laws:
- Cooked [i.e. Boiled] whole kernels:[2]
The kernels have softened and stick to each other [i.e. Kasha; Deisa; Poridge]:[3] Grains of the five grains which have been cooked in water or other liquid receive the before blessing of Mezonos and the after blessing of Al Hamichyah if they have been cooked to the point that they have softened and stick to each other. This applies even if the kernels have not broken into pieces as a result of the cooking and rather remained whole.[4] [However regarding whether the kernels must at least lose their peel, this matter requires further analysis[5], although practically the blessing of Mezonos may be said.[6]]
The kernels do not stick to each other but their peel has come off:[7] Whole kernels of the five grains which have been cooked in water or other liquid that have not stuck to each other as a result of the cooking, then if their peel have fallen off from the cooking, then there is a dispute as to whether its blessing is Mezonos[8] or Hadama[9] [and thus due to the doubt one should not eat this food outside of a meal of bread.[10] Alternatively, one may say a before and after blessing on another food of Hadama and Mezonos, and have the grains included in it.[11] If one does eat it outside a meal, without eating other foods beforehand, then some Poskim[12] rule that he is to say the blessing of Mezonos and Al Hamichyah.]
Kernels are completely whole and do not stick together:[13] Grains of the five grains which have been cooked in water or other liquid that their kernels have remained completely whole [including their peel] and have not softened to the point that they stick to each other then [according to all opinions[14]] their before blessing is Ha’adama. However, it is questionable whether their after blessing is Al Hamichya[15] or Borei Nefashos[16] and they therefore should only be eaten within a meal when eating the amount needed for an after blessing.[17] However, when eaten out of a meal one is to say [prior to eating it Hadama[18] and say] Borei Nefashos after eating it, if the necessary amount was eaten.[19] This law applies whether or not the kernels have been cooked, are raw or roasted, that ideally they are only to be eaten within a meal when eating a Kezayis worth of them.[20]
B. Cooked [i.e. Boiled] chopped grains [i.e. Burgal]:[21]
Grains of the five grains which have chopped to two or three pieces, such as Burgal, and have been cooked in water or other liquid its before blessing is Mezonos and its after blessing is Al Hamichyah. This applies even if the grains do not stick to each other.[22]
- Roasted grain:
Wheat:[23] Roasted wheat kernels receives a before blessing of Hadama although is questionable whether its after blessing is Al Hamichyah or Borei Nefashos. Accordingly, it is proper to eat it within a meal [or alternatively according to some[24] say Hadama and Mezonos on a different food and eat enough of those foods to be able to say an after blessing of Al Hamichyah and Borei Nefashos after eating it]. When eating it out of a meal [and without saying a blessing on other foods] one says Hadama as a before blessing and Borei Nefashos as an after blessing.[25]
Barely:[26] Roasted barley kernels receives a before blessing of Shehakol[27] although is questionable whether its after blessing is Al Hamichyah or Borei Nefashos.[28] Accordingly, it is proper to eat it within a meal [or alternatively according to some[29] say Hadama and Mezonos on a different food and eat enough of those foods to be able to say an after blessing of Al Hamichyah and Borei Nefashos after eating it]. When eating it out of a meal [and without saying a blessing on other foods] one says Shehakolas a before blessing and Borei Nefashos it should initially be eaten within a meal and when not eaten within a meal them and recites the after blessing of as an after blessing.[30]
D. Raw pressed grains [i.e. cold porridge, raw flour in product]:
- If raw grains stuck to each other through soaking in liquid, what is the blessing?
If one mixed grains with liquid and did not cook it, then seemingly even if one let it soak and it sticks to each other like porridge, it remains Hadama.[31] However, its after blessing is disputed as explained next regarding raw grain, and hence is initially to be eaten within a meal and when not eaten within a meal one recites the after blessing of Borei Nefashos. However, some Poskim[32] write that it has the same status of cooked porridge and hence one is to say Mezonos and Al Hamichya in such a case.
- Raw whole grain:[33]
The blessing on whole raw grain follows the same ruling as roasted whole grain, which is Ha’adama for wheat, and Shehakol for barley, and the after blessing is disputed, and hence is initially to be eaten within a meal and when not eaten within a meal one recites the after blessing of Borei Nefashos.
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Summary: Mezonos and Al Hamichyah is only said on cooked grains if they stick together or the kernels are broken apart. If the grains are whole and do not stick together, then their blessing is under dispute and should hence only be eaten within a meal.
6. Barley: o Blessing is Shehakol.
Q&A If some of the grains have stuck together while others have not are two blessings said?[34] One goes after the majority of the dish and says that blessing alone.[35]
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| Type of Grain | Preparation Method | Blessing |
| Cooked Whole Kernels | Softened and stick together | Mezonos and Al Hamichya |
| Cooked Whole Kernels | Do not stick together but peel has come off | Disputed between Mezonos and Hadama. Eat within meal, or say Mezonos and Al Hamichya |
| Cooked Whole Kernels | Completely whole and do not stick together | Ha’adama and disputed after blessing so eat within meal or say Borei Nefashos |
| Cooked Chopped Grains (e.g., Burgal) | – | Mezonos and Al Hamichya [if does not stick together, some say eat within meal] |
| Roasted Grain (Wheat) | – | Before: Hadama, After: Disputed |
| Roasted Grain (Barley) | – | Before: Shehakol, After: Disputed so eat within meal or say Borei Nefashos |
| Raw Pressed Grains | Soaked and stick together | Disputed between Mezonos and Hadama, so eat within meal |
| Raw Whole Grain (Wheat) | – | Ha’adama, After: Disputed so eat within meal or say Borei Nefashos |
| Raw Whole Grain (Barley) | – | Shehakol, After: Disputed so eat within meal or say Borei Nefashos |
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[1] Seder 1:8; 7:16; Luach 1:7; SH”A 202:12: Michaber 208:2-4; If they have softened and mashed together [Nismachu] then they are Mezonos; Ketzos Hashulchan 48:16; Piskeiy Teshuvos 208:3
[2] See Admur Seder 1:8; Luach 1:7; SH”A 202:12
Background: Admur 1:8 brings three opinions regarding a Tavshil of grain:
- First opinion: If the grain has been broken to pieces, or is flour, or its peel has fallen off as a result of the cooking-, then if the food is commonly eaten this way then it is Mezonos [even if the grains do not stick to each other]. [1st opinion in Seder ibid and Luach 1:7 and M”A 208:2; See Admur 202:12 in parentheses who seems to rule that it must also stick together]
- Second opinion: Only if the whole grains become mashed together due to the cooking, is it Mezonos. [2nd opinion in Seder ibid; Luach 1:7; Admur 202:12 in parentheses; 1st opinion in Michaber 208:2; M”A 208:2 in name of Talmidei Rabbeinu Yona Brachos 26a “Chavitz”; Seemingly according to Luach there is no argument regarding if it must soften and stick together or simply break apart, as Admur mentions it all in the same opinion. Furthermore, on the contrary its implied from the wording [“or even if it did not break apart but sticks together”] that breaking apart is more of a reason to making it Mezonos then sticking together without breaking it apart. However, from Seder it is possible to learn that Admur learns this as two different opinions and that the second opinion holds it does not suffice for it to break apart until it sticks together. However, one can learn that even according to the Seder, it suffices for it to break apart even according to the second opinion and the second opinion only argues on the aspect of the peel falling of and remaining whole. However, from Admur 202:12 in parentheses, it is implied that the grains must always stick together. So is likewise implied from Reisha of Talmidei Rabbeinu Yona Brachos 26a “Chavitz” who writes “Don’t say a blessing on the porridge unless the kernels have been crushed and stick together, however when cooked whole and the kernels stand alone then they are Ha’adama.” Vetzaruch Iyun if according to the Seder if the first opinion there would agree that its Mezonos if it sticks together but does not break apart.]
- Third opinion: Even if the grains remain whole, there is doubt as to whether one is to say Hadama or al Hamichyah. [3rd opinion in Seder ibid and Luach 1:7; Michaber 208:2 in name of Tosafus Brachos 37a; Yerushalmi Brachos 6:1]
[3] Admur Seder 1:8 [in 2nd opinion, applies according to all]; Luach 1:7 [according to all]; SH”A 202:12 “If they have softened and mashed together [Nismachu] then they are Mezonos.”; M”B 208:4; See Michaber 208:2
[4] Implication of Seder 1:8; Luach 1:7; M”B 208:3; Piskeiy Teshuvos 208:3; However, see Admur 202:12 in parentheses who seems to rule that it must be broken apart, and so is also implied from Seder 7:16 although he does not refer to if they stick together
The reason: As even according to the first opinion mentioned it does not need to break apart but rather simply to lose its peel.
[5] Tzaruch Iyun regarding if the kernels are Mezonos even if the peel of the kernels have not yet come off. As then seemingly according to the 1st opinion in Admur, which requires for at least the peel to be removed, it would be Hadama, and it thus would be a doubt in which Admur rules it may only be eaten within a meal. On the other hand, it is implied from the wording of Admur in Seder 1:8 that if it sticks together then for certain it has shed its peel, and thus such a case does not exist. However, in Luach 1:7 Admur says explicitly that even if the peel has not come off, it is Mezonos so long as it has cooked to the point of mashing. Thus Tzrauch Iyun if there is a difference in this regard between the Seder and Luach. To note: The M”B 208:3 rules like Admur in the Luach that the grains are Mezonos if they stick to each other irrelevant to whether their peel has fallen off. However the Igros Moshe 4:45 questions this ruling of the M”B and concludes that if the grains stick together but their peels have not fallen off then they retain the same dispute regarding if they are Mezonos or Hadama. The Piskeiy Teshuvos 208:3 rules like the M”B that they are always Mezonos when they stick together.
[6] Luach 1:7; M”B 208:3; Piskeiy Teshuvos 208:3
Other opinions: Some Poskim rule the blessing is a Safek if it is Mezonos or Ha’adama. [Implication of Seder 1:8 that in such a case is Ha’adama according to first opinion; Igros Moshe 4:45; Rav Elyashvili footnote 67]
[7] See Seder 1:8
[8] Some Poskim rule that so long as it has been cooked to the point that the peel of the kernels have fallen off, it becomes Mezonos. [1st opinion in Seder 1:8; Luach 1:7; Admur 202:12; M”A 208:2] Furthermore, some opinions rule that even if the peels have not fallen off, and the kernels have remained completely whole, and have not begun to stick to each other, they carry an after bracha of Al Hamichya. [3rd opinion in Seder ibid and Luach 1:7; Michaber 208:2 in name of Tosafus Brachos 37a; Yerushalmi Brachos 6:1]
[9] Some Poskim rule that the grains must be cooked to the point that they begin to stick to each other, for them to receive the Mezonos blessing, irrelevant to whether or not their peels have fallen off. [2nd opinion in Seder ibid; Omitted from Luach; See Admur 202:12 in parentheses who seems to rule that it must also stick together]
[10] M”B 208 regarding if only lost peel; Ketzos Hashulchan 48 footnote 32
Other opinions when grains breaks to pieces: In Luach 1:7 and SHU”A 202:12 there is no dispute brought regarding if the grains have broken to 2/3 pieces and it is Mezonos even if it did not stick together. So rules also Aruch Hashulchan and Igros Moshe and so rules Piskeiy Teshuvos 208:3. To note he writes that since Admur did not rule like either opinion in the Seder therefore one may rule as does other Poskim which hold of only the 1st opinion mentioned. However the Ketzos Hashulchan clearly rules that one must eat it within a meal, as is written here.
Other opinions when only peel has come off: According to the Luach ibid [not mentioned in SH”A] if it has even lost its peel it becomes Mezonos according to all. The M”B rules that in such a case it is doubt as to its blessing and thus should not be eaten unless within a meal.
[11] Piskeiy Teshuvos 208:3; To note however that some Rabbanei Chabad negate this option saying that a G-d fearing person is to eat it specifically in a meal.
[12] Luach 1:7 regarding if lost peel or broke to pieces; Admur 202:12 regarding if broke to pieces; Aruch Hashulchan; Igros Moshe; Piskeiy Teshuvos 208:3; Rav Elyashvili footnote 67 that so is main opinion of Admur in Seder 111:8 and 7:16, as rules the first opinion, unlike understanding of Ketzos Hashulchan
[13] Seder 1:8; 7:16; Luach 1:8; Michaber 208:3
[14] The words “Aval In Hu Shalem” is seemingly a conclusion of the 1st two opinions that they both agree that if the grains are still whole and not sticking to each other then according to both the first 2 opinion it is not mezonos.
[15] Some Poskim rule that even if the peels have not fallen off, and the kernels have remained completely whole, and have not begun to stick to each other, they carry an after bracha of Al Hamichya. [2nd opinion in Seder ibid and Luach 1:7; Michaber 208:2 in name of Tosafus Brachos 37a; Yerushalmi Brachos 6:1]
[16] Some Poskim rule that the grains must be cooked to the point that they begin to stick to each other for them to receive the blessing of Al Hamichyah, irrelevant to whether or not their peels have fallen off. [1st opinion in Seder ibid; Luach 1:7; 1st opinion in Michaber 208:2; M”A 208:2; Bahag Brachos 7a; Rambam Brachos 3:2]
[17] Seder 1:8; Luach ibid; Elya Raba 208:1;
Alternative option: Alternatively one may say a Bracha Rishona and Achrona on a Hadama and Mezonos food and have the grains included in its Brach Achrona. [Seder 1:19; Piskeiy Teshuvos 208:3] To note however that some Rabbanei Chabad negate this option saying that a G-d fearing person is to eat it specifically in a meal. As well Tzaruch Iyun as Admur does not give this option, rather stating that when eating it out of a meal one is to say Borei Nefashos, and does not mention also eating Mezonos.
[18] Seder 7:16; Implication of Admur Seder 1:8; Piskeiy Teshuvos 208:3 footnote 24; Igros Moshe 4:45; Rav Elyashvili footnote 71; However in Seder Luach p. 158 it says to say Shehakol based on Admur 1:4
[19] Seder ibid; M”B 208:18
[20] Michaber 208:4 in name of Tosafos, brought also in Seder 1:8 although there it is referring to grains which are cooked.
[21] Seder 1:8 [in both first and seemingly even second opinion]; Lauch 1:7; Michaber 208:2; [The Poskim ibid do not emphasize a necessity for the grains to be broken through the cooking process and explicitly write the cases of chopped grain to be discussing grain that was already chopped before the cooking- Seder 1:8; Lauch 1:7; Admur 202:12 in parentheses; Michaber 208:2]
[22] Seder 7:16; Luach 1:7; Possible understanding of Seder 1:8 that even the second opinion agrees that the blessing is Mezonos when the kernel is broken to pieces, even if they do not stick together, and so understands Rav Avraham Elyashvili and Rav Avishad; Chayeh Adam 54:2; M”B 208:3; Piskeiy Teshuvos 208; Yalkut Yosef; Sefer Vezos Habracha p. 105; Chazon Ovadia Brachos p. 183; Many Luchos of Brachos
Opinion of Admur: One understanding of Admur in Seder 1:8 is that even the second opinion agrees that the blessing is Mezonos when the kernel is broken to pieces, even if they do not stick together and they only rule that the blessing is Ha’adama if the kernels do not stick together if the kernels are whole even if they lost their peel, and so rules Admur in Luach 1:7 and Seder 7:16! However, another understanding is that they argue even in the case that the grains were broken. Furthermore, from Admur 202:12 in parentheses, it is implied that he brings a single opinion which holds that the grains must always stick together. So is likewise implied from Reisha of Talmidei Rabbeinu Yona Brachos 26a “Chavitz” who writes “Don’t say a blessing on the porridge unless the kernels have been crushed and stick together, however when cooked whole and the kernels stand alone then they are Ha’adama.” Whatever the case, see Seder 7:16 who seems to accept the ruling of the first opinion in Seder 1:8, and so likewise seems to be the approach of the Luach who seemingly only brings a single opinion who holds that it’s never necessary for the grains to stick to each other if they have broken apart or were broken apart before the cooking. Rav Elyashvili concludes that the first opinion in Admur Seder 1:8 is the main opinion as this is the repeated opinion in Seder 7:16 which states that the blessing of Mezonos is recited.
Other opinions: See 2nd opinion in Seder 1:8 and Admur 202:12 and Talmidei Rabbeinu Yona Brachos 26a“Chavitz” for implication that only if the kernels stick together is it Mezonos, even if they are broken to pieces. Hence, perhaps according to Ketzos Hashulchan 48 footnote 32 it should only be eaten within a meal. Vetzaruch Iyun!
[23] Michaber 208:4
[24] Piskeiy Teshuvos ibid. Vetzaruch Iyun as Admur does not give this option, rather stating that when eating it out of a meal one is to say Borei Nefashos, and does not mention also eating Mezonos. In Sefer Habrachos in English, as well as the Seder Birchas Haneehnin in English, this option is also not given. Rather they say to eat it within a meal, and when not doing so to say hadama and borei Nefashos.
[25] M”A 208:7; See Seder 1:8
[26] Rama 208:4
[27] Rama ibid
[28] Michaber 208:4; M”A 208:4 and 6 that this applies even to barley; See Yad Efraim on M”A ibid that so rules Beis Yosef and Rashba, unlike Even Haozer
The reason: As they are not commonly eaten roasted unless a time of need. [Rama ibid]
[29] Piskeiy Teshuvos ibid. Vetzaruch Iyun as Admur does not give this option, rather stating that when eating it out of a meal one is to say Borei Nefashos, and does not mention also eating Mezonos. In Sefer Habrachos in English, as well as the Seder Birchas Haneehnin in English, this option is also not given. Rather they say to eat it within a meal, and when not doing so to say hadama and borei Nefashos.
[30] M”A 208:7; See Seder 1:8
[31] So is implied from Admur and Poskim ibid who all write the case to be discussing if the food was cooked [i.e. Maaseh Kdeira]. See also Michaber 208:4 and Olas Tamid 208:3 and Mamar Mordechai 208:6, Kaf Hachaim 208:21 that when eating raw grain, it is never Mezonos even if the grain was crushed and added to liquid.
[32] Rav SZ”A in Vezos Habracha Beirurim 27:9; Piskeiy Teshuvos 208:8; Luach of Rav Prus
[33] Michaber 208:4; M”A 208:4, 6
[34] Piskeiy Teshuvos 208:3
[35] Chayeh Adam 54:5
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