4. Rice and Millet:[1]
5. Background:

The blessing on “Orez”: The food known as Orez that has been cooked to the point that it has become mashed receives the before blessing of Mezonos [as it satiates the heart similar to all Mezonos products[2]], although receives the after blessing of Borei Nefashos [as it is not from the seven Minim of Israel[3]]. Likewise, Orez which has been ground into flour and then made into bread or crackers receives the before blessing of Mezonos, although receives the after blessing of Borei Nefashos.[4] [If one accidently recites Ha’adama on this product, some Poskim[5] rule that he does not fulfill his obligation. See Chapter 10 Halacha 1.] If the Orez is cooked whole and has not disintegrated in the cooking process, then [while some Poskim[6] rule its blessing is Ha’adama other] Poskim[7] rule its blessing is Mezonos, just like ground Orez. Practically, due to doubt, it is proper to recite the blessing of Shehakol on whole cooked Orez[8] [when eaten outside of a meal, although initially, a G-d fearing Jew should only eat it within a meal[9]], although if one said the blessing of Hadama, then he fulfills his obligation.[10]

The definition of Orez:[11] There is some confusion and conflict regarding the definition of the species known as Orez described above. The widespread custom of the world is to refer to Orez as rice, and Hirz as millet.[12] However, there are those which explain that in truth rice is known as Hirz, while Orez refers to Millet.[13] This creates major confusion regarding what the proper blessing should be over rice and millet, and practically due to this debate a God-fearing Jew is to only eat rice and millet within a meal [of washing for bread], whether the rice and millet is cooked whole or has disintegrated [or turned to flour[14]].[15] If one is unable to eat it within a meal of bread, then he is to say Shehakol on the rice and millet due to the doubt.[16]

1. Practical blessing:

Due to the doubt explained above, every G-d fearing Jew is to only eat cooked rice and millet or their baked product [i.e. crackers or bread] within a meal [of washing for real bread].[17] If one is unable to eat it within a meal of bread, then if he does not have other foods available to cover them in their blessing, then he is to say Shehakol on the rice and millet due to the doubt. However, if he has other foods available over which he can recite a blessing and have the rice or millet included within it, then the following debate is recorded:

Whole rice or millet: If one is unable to eat it within a meal of bread, and he has other foods available to cover them in their blessing, then some Rabbanim[18] rule that one is say a Hadama[19], Mezonos[20] and Shehakol[21] on other foods. Others[22] rule that only Mezonos and Hadama are to be said on other foods and there is no need to say Shehakol on other foods. Others[23] rule there is no advantage in saying the blessings on other foods and rather one is to say Shehakol directly on the rice. According to all, if one does not have other foods available to say Hadama/Mezonos he may say Shehakol directly on the rice.

Mashed or flour made into cracker or bread: If one is unable to eat it within a meal of bread,  and he has other foods available to cover them in their blessing, then one is to recite Mezonos[24] and Shehakol[25] on other foods. [However, there is no need to recite Ha’adama on another food, as its blessing is either Mezonos or Shehakol and not Ha’adama.] However, as stated above, some[26] rule there is no advantage in saying the blessings on other foods and rather one is to say Shehakol directly on the rice.

Roasted or puffed rice – Rice cake:[27] Some learn that one is to recite Hadama and Shehakol on two other foods upon eating rice cake, or puffed rice cereal. Others[28], however, learn that one may recite Hadama directly on the rice cakes and rice cereal, as there is no opinion which holds it to be Mezonos, as it is baked and not cooked.

Summary:

For rice and millet, it is recommended to eat them within a meal that includes bread due to some doubts regarding their blessings. If one cannot do so, other rules apply:

• For whole rice or millet, if other foods are available to recite blessings over, opinions vary on whether to say Shehakol directly on the rice, or to say Hadama and Mezonos on other foods first.
• For mashed or flour forms made into crackers or bread, recite Mezonos and Shehakol on other foods, though some argue that it’s better to say Shehakol directly.
• For roasted or puffed rice, like rice cakes, opinions vary between reciting Hadama and Shehakol on different foods or Hadama directly on the rice cakes.

In summary, the blessing for rice and millet often depends on their form and whether other foods are available to cover their blessing.

______________________________________________

[1] Seder 1:10-11; Piskeiy Teshuvos 208:13

[2] Rosh Brachos 6:8

[3] Rashi Brachos 37a; Rosh Brachos

[4] Seder 1:10; Luach 1:9; Michaber 208:7; Rambam Brachos 3:10; Rif Brachos 26a; Brachos 37a

[5] Ketzos Hashulchan 49 footnote 1

[6] Taz 208:8 in opinion of previous Poskim; Omitted from Admur ibid, Vetzaruch Iyun if when the rice is whole if the 1st opinion in Admur holds it is Hadama or Shekol, If Hadama, then why does Admur conclude to say Shehakol due to doubt. If they hold that it is Shehakol, why would it be different than all other legumes. [See Kol Bo 24; Hiskashrus 857]

[7] Opinion in Seder 1:10; Luach ibid; M”A 208:10; Rabbeinu Yona Brachos ibid

[8] Admur Seder ibid; Luach ibid; Halachos Ketanos 1:40

[9] As rules Admur in Seder 1:11

[10] Seder ibid; Taz 208:8

[11] Seder 1:11

[12] 1^st opinion in Seder 1:11; Luach 1:10; Taz 208:11; M”A 208:9; Beis Yosef 208; Levush 208:7; Tosafus Brachos 37a

[13] 2^nd opinion in Seder 1:11; Luach 1:10; Taz 208:11; M”A 208:9; Shelah Shaar Haosiyos Dinei Birchas Hanehnin 3:2; Maharil Likkutim p. 618; Hilchos Afiyas Matzos p. 60; Hilchos Machalos Assuros Pesach p. 134; ; Rashi Brachos 37a

[14] However, see footnote 89 of Rav Alyashvili who learns that breads or crackers made from millet receives even initially the blessing of Shehakol.

[15] Seder 1:11; M”A ibid [if crushed]; Shelah ibid; Bach 208; Taz 208:11 [even if whole]

[16] Seder ibid; Luach ibid; M”A ibid; Taz ibid; Shelah ibid

[17] Seder 1:11; M”A ibid [if crushed]; Shelah ibid; Bach 208; Taz 208:11 [even if whole]

[18] Siddur Yaavetz Beis Haperas p. 107; Piskeiy Teshuvos 208:12 footnote 86; Rav Green [Biur Birchas Hanehnin p. 32 footnote 6]; Birchas Hanehnin Hamevuar [Rav Prus] p. 34; Shulchan Aruch Hakatzar 55:20; Rav Yehudah Leib Groner in name of Rav Zalman Shimon Dworkin and Rav Yisrael Jacobson;

[19] As perhaps rice is really Dochen [Seder 1:11] and on Dochen which is cooked one says Hadama. [Michaber 208:8]. Furthermore, even if rice is really Orez there are opinions which say that whole rice is Hadama. [Seder 1:10]

[20] As perhaps rice is really Orez and even on cooked rice which is whole there is an opinion which says it blessing is Mezonos, even though it has not disintegrated, and certainly if it has. [Seder 1:10].

[21] As perhaps whole cooked rice is Shehakol according to the opinion which argues on the blessing of Mezonos.

[22] Rav Y”Y Ofen; Rav L.Y. Raskin

[23] Rav Levi Yitzchak Raskin; Rav Chaim Shaul Deitch; Luach Rav Alyashvili

[24] As perhaps rice is really Orez of which its blessing is Mezonos when disintegrated. [Seder 1:10].

[25] As perhaps rice is not Orez, and hence its bread or disintegrated dish is Shehakol, as rules Admur regarding millet

[26] Implication of Admur in Seder ibid who omits this option; Rav Levi Yitzchak Raskin; Rav Chaim Shaul Deitch; Luach Rav Alyashvili

[27] See Hiskashrus 857;

How its made: Begin with lightly dried, cooked short- or medium-grain rice. The rice is put under high pressure and heated in a mold. When the pressure is released, the moisture expands quickly, puffing up the grains. The puffed rice is then shaped into discs and cooled to maintain their form.

[28] Piskeiy Teshuvos 208:12; Rav L.Y. Raskin