Chapter 10: Mezonos – Blessing over five grain non-bread products[1]

*The subject of Mezonos products has been discussed in great detail throughout the previous two chapters, focusing on when a product is Mezonos versus Hamotzi. Its main focus was on products made using dough or batter. This chapter will focus on the detailed laws of the intrinsic blessing of Mezonos, and include products that were never discussed in previous chapters, such as cooked dishes that contain within them one of whole five grains, and all other products of like which are not made using five grain flour, but rather whole grain. For all baked products made using flour of the five grains, see the previous two chapters in which this matter was discussed in great length.

1. Said wrong Bracha Rishona on Mezonos product:[2]

Said Hamotzi on Pas Haba Bekisnin Mezonos product:[3] If one accidentally recited the blessing of Hamotzi on a baked Mezonos food which is defined as Pas Haba Bekisnin, then one fulfills his obligation and the blessing of Mezonos is not to be recited.[4] This applies even if one did not set a meal over the Pas Haba Bekisnin food. Upon finishing eating, one recites the regular after blessing of Al Hamichyeh and not Birchas Hamazon, unless he ate enough to require Birchas Hamazon.

Said Hamotzi on Mezonos product Tavshil of Hei Minei Dagan:[5] If one accidentally recited the blessing of Hamotzi on a Mezonos food which can never become Hamotzi [i.e. cooked pasta, deep fried Sufganiyot donuts, cholent with grains, oatmeal porridge, etc], then one does not fulfill his obligation and must repeat the correct blessing of Mezonos on the food.[6] [Hence one is to immediately say Baruch Sheim Kevod Malchuso Leolam Vaed and then recite the correct blessing on the food. If one corrected himself within Kdei Dibbur then he is Yotzei as explained in Halacha 19.]

Said Hagafen on Mezonos product: If one accidentally recited the blessing of Borei Peri Hagafen on a Mezonos product, then one does not fulfill his obligation and must repeat the correct blessing on that food.

Said Haeitz on Mezonos product: [7] Some Poskim[8] rule that if one recited Haeitz over a Mezonos food, made of wheat[9] then he fulfills his obligation.[10] Many Poskim[11], however, argue and rule that one does not fulfill his obligation. [Practically, the main opinion follows that one is not Yotzei and hence one is to immediately say Baruch Sheim Kevod Malchuso Leolam Vaed and then recite the correct blessing on the food.]

Said Ha’adama on Mezonos product:[12] Some Poskim[13] rule that one who recited the blessing of Ha’adama on a Mezonos or Hamotzi food does not fulfill his obligation, and he is therefore required to repeat the blessing of Mezonos/Hamotzi on the food. Other Poskim[14], however, rule that he does fulfill his obligation. [This applies whether to a baked or to a cooked Mezonos product.[15]] Practically, we rule that Safek Brachos L’hakel and hence he is not to repeat the blessing [whether by Hamotzi, or by a baked or to a cooked Mezonos product[16]].[17] [Nonetheless, one who desires to escape the dispute is to say Shehakol on another food, such as sugar, and have in mind to include the Mezonos/Hamotzi food, just in case that it was not exempted with the Ha’adama blessing.[18] Alternatively, he can be Yotzei the blessing with another person who is now beginning to eat bread or Mezonos. Likewise, if one remembers his mistake within Kdei Dibbur, then one is to initially correct himself and conclude with the words Hamotzi Lechem Min Ha’aretz.[19]]

Said Shehakol on Mezonos product:[20] If one recited the blessing of Shehakol on a food of a different blessing of any kind, he fulfills his obligation and is not to repeat the blessing. This applies whether the food is bread which is Hamotzi, or to a Mezonos food, or to a Hagafen beverage, or to a Haeitz fruit, or to a Ha’adama vegetable. In all the above cases the blessing of Shehakol fulfills the obligation of the food and a new blessing is not to be recited.

2. Said Mezonos on other foods:

See Chapter 7 Halacha 18B!

3. What grain products receive the blessing of Mezonos:

A Mezonos product is defined as any five grain product which is cooked, whether boiled or baked, to the point that it is upgraded from the category of Ha’adama, but does not meet the criteria to be upgraded to the blessing of Hamotzi, and is not defined as Mezonos bread, or one does not eat from it to the point of Kevius Seuda, as explained in length in the previous two chapters.

Thus, in total for a product to receive the blessing of Mezonos it must fulfill all of the following conditions:

1. The product is made from one of the five grains.
2. The product is cooked, whether baked or boiled.
3. The product is cooked to the point to that it is upgraded from the category of Ha’adama, but does not meet the criteria to be upgraded to the blessing of Hamotzi.
4. If defined as Mezonos bread one does not eat from it to the point of Kevius Seuda.

4. The five grains:[21]

See Chapter 8 Halacha 4 for the full details of this subject!

A food product only becomes upgraded to the blessing of Mezonos and Al Hamichay if it is made of one of the five grains, [to the exception of rice which is the only other food that receives the blessing of Mezonos, although due to doubt we no longer recite this blessing, as will be explained in chapter 11 Halacha 4]. [To simplify it, the rule is that anything which is made from a flour that is defined as Chametz, can potentially become Mezonos. As we stated above, whether or not it actually receives the blessing of Mezonos is dependent on the other factors including as to whether the grains were cooked, to what extent they were cooked, and not being upgraded to the blessing of Hamotzi]. The five grains are: 1) wheat, 2) barley; 3) rye, 4) spelt, 5) oats.

Wheat/חיטה               Barleyשעורה/                    Rye/שיפון                  Speltכוסמין/         Oatsשיבולת שועל/

5. The blessing on Legume crackers:[28]

Legume flour which has been into crackers is Shehakol and Borei Nefashos.

6. Multi-grain – Mezonos products made of five grains and legumes:[31]

See Halacha 13 for the application of this subject regarding other foods that contains Mezonos ingredients, and Chapter 8 Halacha 6 regarding Hamotzi multi gran bread! Any non-bread product [i.e. cracker, biscuit, cake] that is made of only five grain flour is Mezonos and Al Hamichya. Any product that is made of only legume flour is Shehakol and Borei Nefashos.[32] The question is asked regarding a case that the food is made of both grain flour and legume flour, what blessing is to be recited?

Before blessing:[33] If the product is made of a mixture of five grain flour and legume flour then it’s before blessing is Mezonos[34] This applies even if the flour of the five grains is the minority ingredient and even if it contains less than a Kezayis of five grain flour within Achilas Peras. [If however a minute amount of five grain flour was added simply to strengthen the consistency of the legume dough and not for the sake of taste or satiation, then its blessing is Shehakol.[35]]

After blessing: If one mixed flour of one of the five grains together with flour of legumes and made food from it, then although the first blessing is Mezonos, as explained above, nevertheless, the after blessing is dependent on the amount of five grain flour that it contains. If it contains a Kezayis [27 grams] of 5 grain flour within Achilas Peras [174 grams, i.e. 16.7 %], then Al Hamichyah is to be recited after eating a Kezayis of the food within Achilas Peras [4 minutes].[36] [This applies even if he only eats a Kezayis of the food in total and not a Kezayis of the actual five grain flour.[37]] If however it does not contain a Kezayis [27 grams] of five grain flour within Achilas Peras [i.e. 174 grams, i.e. less than 16.7 %], then it is disputed as to whether one is to recite Al Hamichya or Borei Nefashos.[38] Practically, one is to suspect for the both opinion and eat a Kezayis each of two other foods of which one is Mezonos and the second receives a Borei Nefashos, and then recite an Al Hamichyah and Borei Nefashos on both foods.[39] [Alternatively, one can eat the food within a meal.[40] If one does plan to eat it within a meal and does not have two other foods that are Al Hamichya and Borei Nefashos to eat, then he is not to eat it all. If he went ahead and ate it anyways then he is not to say any after blessing for it.[41] If however he has one food available that is Al Hamichyeh or Borei Nefashos then he is to eat that food and recite that after blessing.]

7. Crackers made of rice and 5 grain flour:[42]

Rice and wheat cracker:[43] Any non-bread product that is made of rice and wheat flour receives a Mezonos and Al Hamichya if the entire food has the taste of wheat. One says Mezonos on any amount of the food that one will be eating and says Al Hamichyah on a Kezayis of the food [even though one did not eat a Kezayis of wheat flour]. This applies even if the food does not contain a Kezayis [27 grams] of wheat flour within Achilas Peras [174 grams].[44] If the entire food does not have the taste of wheat, then it follows the same laws as any food that is made of legume and five grain flour, explained above.

Rice cracker that contains spelt/rye/oat/barley flour: It follows the same laws as any cracker that is made of legume and five grain flour, explained in Halacha 6.

8. Gluten free crackers:

What is gluten free? Gluten free crackers are a generic name for all crackers that are free of the protein compound found in grain called gluten. Gluten is a protein that is responsible for the chewy and sticky compound so common towards dough. People go gluten free for a variety of reasons, whether due to allergy, celiac disease, or simply as a fad. Gluten is found in wheat and barley, and all wheat and barley derivative grains, such as spelt, rye, semolina, einkorn and other grains of that family. Oats are inherently gluten free although may be contaminated with gluten if not produced under proper supervision. A gluten free product simply means a product that does not contain those flours that have gluten and does not reveal the ingredients of the product which would make the difference regarding its blessing. A gluten free product can be made from a variety of flours. One can make gluten free crackers from rice, almond, or chickpea flour. One can also make the cracker from a mixture of oat flour and other flours. The law of the before and after blessing on such crackers depends on its flour ingredient, as explained below: 

Oat flour only gluten free cracker: Gluten free crackers that are made of only oat flour, without a mix of other flours, is Mezonos and requires Al Hamichya just like any other bread.

Legume flour only [other than rice] gluten free crackers: Gluten free crackers that is made of only legume flour, without a mix of five grain flour, is Shehakol and requires Borei Nefashos.

Mixture of Oat and legume flour gluten free crackers: If the cracker is made of a mixture of legumes flour and oat flour, the before blessing is Mezonos, even if the oat flour is the minority ingredient. [One is to wash prior to eating this bread. Regarding if a blessing is recited see above in A!] Regarding Al Hamichya, it depends on the amount of five grain flour included within the mixture, as well as on the amount that one ate. If the mixture contains enough oat flour that a Kezayis of it can be consumed within four minutes, and one indeed eats a Kezayis of oat flour within 4 minutes, then Al Hamichya is to be recited. If however one did not eat a Kezayis of oat flour within 4 minutes, then if the cracker contains a Kezayis of oat flour within 174 grams of the cracker, one is to recite Al Hamichyah. If the cracker does not contain a Kezayis of oat flour within 174 grams of the cracker, then one is to eat a Kezayis each of two other foods of which one is Mezonos and the second receives a Borei Nefashos, and then recite an Al Hamichyah and Borei Nefashos on both foods.

9. Whole Grain and Kernels – Cooked, baked, roasted, raw, and pressed whole and broken kernels:[45]

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:

1. Cooked [i.e. Boiled] whole kernels:[46]

The kernels have softened and stick to each other [i.e. Kasha; Deisa; Porridge]:[47] 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.[48] [However regarding whether the kernels must at least lose their peel, this matter requires further analysis[49], although practically the blessing of Mezonos may be said.[50]]

The kernels do not stick to each other but their peel has come off:[51] 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[52] or Ha’adama[53] [and thus due to the doubt one should not eat this food outside of a meal of bread.[54] Alternatively, one may say a before and after blessing on another food of Ha’adama and Mezonos, and have the grains included in it.[55] If one does eat it outside a meal, without eating other foods beforehand, then some Poskim[56]  rule that he is to say the blessing of Mezonos and Al Hamichyah. However, other Poskim[57] rule one is to say the blessing of Ha’adama and Borei Nefashos.]

Kernels are completely whole and do not stick together:[58] 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[59]] their before blessing is Ha’adama. However, it is questionable whether their after blessing is Al Hamichya[60] or Borei Nefashos[61] and they therefore should only be eaten within a meal when eating the amount needed for an after blessing.[62] However, when eaten out of a meal one is to say [prior to eating it Ha’adama[63] and say] Borei Nefashos after eating it, if the necessary amount was eaten.[64] 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.[65]

1. Cooked [i.e. Boiled] chopped grains [i.e. Burgal]:[66]

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.[67]

1. Roasted grain:[68]

Wheat, spelt, rye, oats:[69] Roasted wheat kernels [or spelt, rye and oats[70]] receives a before blessing of Ha’adama although is questionable whether its after blessing is Al Hamichya[71] or Borei Nefashos[72]. Accordingly, it is proper to eat it within a meal[73] [or alternatively according to some[74] say Ha’adama 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 Ha’adama as a before blessing and Borei Nefashos as an after blessing.[75]

Barely:[76] Roasted barley kernels receives a before blessing of Shehakol[77] although is questionable whether its after blessing is Al Hamichyah or Borei Nefashos.[78] Accordingly, it is proper to eat it within a meal [or alternatively according to some[79] say Ha’adama 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 Shehakol as a before blessing and Borei Nefashos as an after blessing.[80]

1. 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 Ha’adama.[81] 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[82] write that it has the same status of cooked porridge and hence one is to say Mezonos and Al Hamichya in such a case.

1. Raw whole grain:[83]

The blessing on whole raw grain follows the same ruling as roasted whole grain, which is Ha’adama for wheat spelt, rye and oats, 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.

1. Doubt if is Mezonos or Ha’adama:[84]

In the event that one is in doubt [after study and research as stated above] as to whether a certain food is Mezonos or Ha’adama, then one is to say the blessing of Shehakol.

10. List of cooked and pressed kernel foods and their blessing:

• Barley soup:[87] The blessing over liquidy barley soup falls under the debate of whole grains which do not stick to each other, and hence is to be eaten within a meal[88] [or alternatively according to some[89] say Ha’adama 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 outside of a meal [and without saying a blessing on other foods] some conclude that one should say Mezonos as a before blessing and Al Hamichya as an after blessing.[90] If the barley sticks together in the soup, then according to all, the soup is Mezonos and Al Hamichyah.
• Barley Risotto (Orzotto): A creamy dish similar to risotto but made with barley, popular in Italian cuisine. Its blessing is Mezonos and Al Hamichyah.
• Barley Porridge: A simple breakfast dish made by boiling barley with water or milk, similar to oatmeal. Its blessing is Mezonos and Al Hamichyah.
• Bulgur: Mezonos and Al Hamichya. See Halacha 8b.
• Chulent with five grains:[91] If the ingredients include barley or wheat, and the Chulent is cooked down to the point that the grains stick to each other, then one is to make a blessing of Mezonos on the grains, and if he eats a Kezayis of these grains within Achilas Peras [i.e. 4 minutes], then the after blessing of Al Hamichyah is recited. If one does not eat a Kezayis of Mezonos grains within Peras, then a Borei Nefashos is recited. Regarding the other ingredients and if a blessing is said: If the Chulent is so cooked down that the ingredients are not individually recognizable, then only the blessing of Mezonos is said. If the other ingredients are individually recognizable, then if they are large, such as a large piece of potato and meat, then an individual blessing of Ha’adama and Shehakol is to be said over the potato and meat. These blessings should be said first, before the Mezonos. If the meat and potato pieces have broken apart and are small and mixed with the grains, then a blessing is not to be said over them, and one is Yotzei their blessing with the blessing of Mezonos over the grains. See Chapter 17 Halacha 2!
• Couscous: A pasta made from wheat. Its blessing is Mezonos and Al Hamichyah.
• Cream of Wheat– Flour porridge: A North American breakfast porridge made from finely ground wheat. If cooked and thick, then it is Mezonos and Al Hamichyah. If liquidy and drinkable, then it is Shehakol and Borei Nefashos.
• Granola cereal – Ha’adama or Mezonos:[92] How its made:[93] Granola is made by mixing oats with ingredients like honey, syrup, oil, nuts, or dried fruits, and then baking or toasting it. Some companies use a two-step process to enhance flavor and create clusters. They first boil the ingredients in liquid, making a porridge like consistency, and only then bake it. Other companies only toast the granola without cooking it before hand in liquid. It is usually not possible to know the method of preparation used by a granola company due to company secrets and their unique techniques proprietary. This creates a major problem regarding verifying its blessing. Some Hashgacha companies for this reason make note of the before blessing on the package, with some of their granola being Ha’adama, and some Mezonos. Its blessing: Granola which is precooked into porridge prior to toasting is Mezonos, while granola which is only toasted or baked in the oven without precooking into porridge before hand, receives the blessing of Ha’adama, as is the rule by all roasted grain.[94] Whatever the case is regarding its before blessing, its after blessing is debated as to whether it is Al Hamichyah or Borei Nefashos.[95] Thus, ideally one is to eat it within a meal [or alternatively according to some[96] say Ha’adama and Mezonos on a different food and eat enough of those foods to be able to say an after blessing of Al Hamichyah after  eating it.] When eating it out of a meal [and without saying a blessing on other foods] one says Ha’adama or Mezonos as a before blessing [depending on whether is precooked or not] and Borei Nefashos as an after blessing.[97] [Regarding the fruits found in the granola: If the granola is Mezonos, then one recites a Mezonos and exempts with it the other mixed blessings. If the granola is Ha’adama, then one recites a Ha’adama and exempts with it the other mixed blessings. However, in such a case, it is Mitzvah Min Hamuvchar to precede the blessing on the fruits to that of the Ha’adama. See Chapter 17 Halacha 2A!] 
• Granola bars:[98] How its made: Granola bars are granola cereal ingredients which are baked to bind the ingredients into a solid bar. While granola cereal is typically just mixed and toasted without pressing, resulting in a loose, crumbly texture, granola bars go through a binding process which makes bars more compact. It is typically bound using ingredients like honey or syrup, plus a bit of oil or butter. The ingredients are pressed into a pan, baked and then cut into bars. Its blessing: Some recite the blessing of Mezonos and Al Hamichyah, on granola bars, as the grains are stuck to each other and is hence similar to the blessing of porridge.[99] Others however recite the blessing of Ha’adama and Borei Nefashos being that they are baked and not cooked.[100] Practically, one who desires to be stringent should eat it within a meal, or after saying Mezonos and Ha’adama on two different foods, making sure to eat enough of an amount so one can say an after blessing of both Borei Nefashos and Al Hamichyah.
• Kneidlach – Matzah balls: See Chapter 8 Halacha 24.
• Oatmeal Porridge: If the porridge was cooked together with the water or milk then its blessing is Mezonos and Al Hamichya. If, however, one simply mixed oatmeal with milk and did not cook it, then seemingly even if one let it soak and it sticks to each other like porridge, it remains Ha’adama and Borei Nefashos.[101] However, some Poskim[102] write one is to say Mezonos and Al Hamichya in such a case.
• Oatmeal cookies: Oatmeal cookies are Mezonos and Al Hamichya. This applies even if made with legume flour, and certainly if made with five grain flour.
• Puffed wheat cereal (Shlava in Hebrew):[103] How its made: Whole kernels of wheat are heated under high pressure until it puffs up. It is then toasted lightly for extra crunch. Its blessing: Its before blessing is Ha’adama as all roasted grain, however its after blessing is debated as to whether it is Al Hamichyah or Borei Nefashos. Hence, ideally one is to eat it within a meal [or alternatively according to some[104] say Ha’adama and Mezonos on a different food and eat enough of those foods to be able to say an after blessing of Al Hamichyah after  eating it]. When eating it out of a meal [and without saying a blessing on other foods] one says Ha’adama as a before blessing and Borei Nefashos as an after blessing.[105]
• Seitan [meat substitute]:
• Toasted wheat: Ha’adama, and Borei Nefashos when eaten out of a meal.
• Wheat Berries: Whole, unprocessed kernels of wheat that are simply boiled. Mezonos and Al Hamichyah if the kernels stick together, or are broken to pieces.

11. Plain Flour of the five grains – Ground kernels and dough:[106]

Plain flour of the five grains is Shehakol. This applies even if it still has choppy pieces of flour and tastes like wheat. This applies according to all opinions as the main use of grains is for bread and hence while ground it loses its blessing.[107]

Dough:[108] The blessing on plain dough is Shehakol, just like flour.

12. Flour drinks – Drinks that contain wheat or flour [i.e. Protein shakes]:[109]
13. Thin – Liquidy drink for quenching:

Thin beverages that contain flour of the five grains, such as electrolyte beverages, is Shehakol and Borei Nefashos if the drink is very liquidy and meant to be consumed as a beverage [for quenching thirst] rather than for satiation.

• Kvas (Eastern Europe): A fermented drink that often uses bread made from rye flour as a base, which can include some flour during preparation. Is Shehakol and Borei Nefashos.
• Banana Smoothies or Protein Shakes: Some people add oat flour or other finely ground flours to thicken these modern health drinks. Is Shehakol and Borei Nefashos.
• Horchata Variations: While traditional horchata is made with rice or nuts, some versions include flour for added texture.

1. Thick – Semi Thick drink for satiation:

Beverages that contain flour of the five grains which are even semi-thick and meant for satiation, are Mezonos and Al Hamichayh. This applies even if the drink is not very thick and is not able to be chewed.

• Salep (Middle East/Turkey): While primarily made from orchid root flour, it’s occasionally thickened further with other types of flour. Is Shehakol and Borei Nefashos if thin, and Mezonos and Al Hamichya if thick.
• Cereal Drinks: Some cereal-based beverages, like barley or millet drinks, use powdered or ground grains, which function like flour to add a thick consistency. Is Shehakol and Borei Nefashos if thin, and Mezonos and Al Hamichya if thick.
• Thick Protein Shakes or Smoothies: Oat flour or other finely milled flours can be added to smoothies or shakes to provide thickness and additional nutritional content. Is Shehakol and Borei Nefashos if thin, and Mezonos and Al Hamichya if thick.
• Pureed barley soup: Pureed barley soup is Mezonos and Al Hamichyah.

1. Questionable:[110]

If one is in doubt as to the measurement of thickness of the drink and as to whether it was made for quenching thirst or for satiation, then one is to recite the blessing of Shehakol and Borei Nefashos, although if he recited the blessing of Mezonos he fulfills his obligation.

13. Ikar Vitafel – Foods that contain flour and Mezonos ingredients within them:

Blessing laws relating to foods that contain a number of ingredients which may include flour of the five grains, or kernels of the five grains, will be elaborated on in chapter 17 in the laws of Ikar Vitafel, which is the chapter dealing with primary and secondary foods. The following is a synopsis on the subject, however see chapter 17 for the full details of the laws and examples of foods and their corresponding blessing:

Foods Containing Flour Ingredients – Before blessing:[111] Whenever five grain flour is included in the ingredients of a food for taste or satiation (as per Chapter 18 Halacha 4), it is considered the primary ingredient, even if the majority of the product is non-flour. This applies even if the flour is only intended to enhance the flavor and satiation of the main food. Accordingly, all Poskim agree that one should recite Mezonos over such foods. If however the flour is used to only add texture or color but not for taste or satiation, then the flour is considered secondary to the food and receives the blessing first and after the primary food. If however one intends to eat the flour also for satiation, then it is considered Mezonos and Al Hamichyah even if the main food is not the flour.

Foods Containing Flour Ingredients – After blessing:[112] See Halacha 6 for the full details of this subject regarding multi grain crackers! There is a debate regarding foods that contain flour ingredients and thereby receive the before blessing of Mezonos, in regards to how much of the food one must eat to recite an Al Hamichya, a full Kezayis of the Mezonos ingredient, or only of the food. This dispute applies to all Mezonos foods that contain flour whether a Tavshil of food that contains flour [i.e. meat loaf with flour which is added for taste] or Pas Haba Bekisnin [crackers, pretzels, cake].[113] [However, it only applies to products that have flour mixed into them, and not to products that contain individual Mezonos foods, such as Matzah balls in a soup, or wheat in Chulent, in which case according to all one must eat a Kezayis of the actual Mezonos within four minutes to recite Al Hamichya, unless the entire food has been blended or disintegrated into one product.[114]] The debate is as follows: Some Poskim[115] say it’s sufficient if you eat a Kezayis of the dish in total to recite Al Hamichya, even if you do not eat a Kezayis of the actual wheat flour. As stated above, this applies to all Mezonos foods that contain flour whether a Tavshil of food that contains flour [i.e. meat loaf with flour which is added for taste] or Pas Haba Bekisnin [crackers, pretzels, cake].[116] Furthermore, according to some Poskim[117], this applies even if the dish does not contain a Kezayis [27 grams] of 5 grain flour within Achilas Peras [174 grams i.e. less than 16.7 %]. However, other Poskim[118] require there to be in the dish a Kezayis of flour within Achilas Peras [16.7 %] for it to be Al Hamichya even if one eats a Kezayis. Given the dispute, we follow the principle of Safek Berachos Lehakel and hence if there isn’t a Kezayis of flour within Achilas Peras [16.7 %] then initially, due to the above dispute, one is to only eat [a Kezayis of] this food within a meal.[119] Alternatively, one is to eat a Kezayis each of two other foods of which one is Mezonos and the second receives a Borei Nefashos, and then recite an Al Hamichyah and Borei Nefashos on both foods.[120] [If one does plan to eat it within a meal and does not have two other foods that are Al Hamichya and Borei Nefashos to eat, then he is not to eat it all. If he went ahead and ate it anyways then he is not to say any after blessing for it.[121] If however he has one food available that is Al Hamichyeh or Borei Nefashos then he is to eat that food and recite that after blessing.] However, if there is 16.7 % of flour in the mixture, then it suffices to eat a mere Kezayis of the food within Achilas Peras [4 minutes], even if one does not eat a Kezayis of the actual wheat flour.[122] This especially applies to baked Mezonos products the only flour ingredient is five grain flour and simply have other ingredients to enhance it, as explained in the Q&A.[123]

Foods that contain raw flour: Foods which contain raw flour that have not been cooked or baked seemingly do not have their flour be considered Mezonos due to the lack of cooking, and hence one is to recite whatever blessing is the main food, or the blessing of Shehakol.[124]

Foods containing five grain kernels: Foods that contain kernels from the five grains are possibly Mezonos, depending on how they are cooked, as explained in length in the previous laws with regards to boiled versus roasted grains, and as to whether the grains must stick to each other. Even in the event that the grains have been cooked in a way that meets the criteria of Mezonos, such as a thick Chulent, it’s after blessing would be dependent on the amount of grains that one consumed within Achilas Peras.[125] Likewise, possibly other blessings would need to be recited on other large pieces of foods that it contains, such as in a Chulent.

Table regarding after blessing

[1] Ketzos Hashulchan Chapter 48

[2] See Seder Birchas Hanehnin 1:2-5, 10, 16; 2:9;  6:4, 6; 7:22-24  Luach Birchas Hanehnin 1:2-5, 14; 10:11; SHU”A Admur 167:13; 168:12; 202:2, 10; 24; 206:1; Michaber 167:10; 204:13; 206:1; 208:15; M”A 209:1; Ketzos Hashulchan 39:37 footnote 24 and 34; 48 footnote 1; 49:2-3, 9, 18 footnote 1; Piskeiy Teshuvos 167:20-21; 206:1-7; 208:23; Koveitz Kieis Shasul [Belz] p. 217

[3] Mamar Murdechaiy 168:18; Chayeh Adam 58:1-2; Derech Hachaim Dinei Taus Alef; Kitzur Shulchan Aruch 56:1; Kaf Hachaim 158:43; Birchas Habayis 19:22; Even Haozer 168:5; Ketzos Hashulchan 48 footnote 1; Ritva Brachos 2:18; Igros Moshe Y.D. 3:120 -2 unlike Igros Moshe O.C. 2:54

Other Opinions: Some Poskim rule that the blessing of Hamotzi never covers Mezonos, even by Pas Haba Bekisnin, and hence the blessing of Mezonos is still required to be recited. The proof is from the fact that regarding those breads which are disputed whether they are Hamotzi or Mezonos it is ruled that Mezonos is to be recited. This implies that if one were to recite Hamotzi then he would not fulfill his obligation according to the opinion which requires Mezonos to be said. [Elya Raba 168:20; Igros Moshe O.C. 2:54 unlike Igros Moshe Y.D. 3:120 -2]

[4] The reason: As these foods contain the same form as does bread and thus it does not appear that one is lying when saying the blessing. [Chayeh Adam ibid]

[5] Mamar Murdechaiy 168:18; Chayeh Adam 58:1-2 and Nishmas Adam 1; Derech Hachaim Dinei Taus Alef; Kitzur Shulchan Aruch 56:1; Kerem Shlomo 168:5; Ketzos Hashulchan 48 footnote 1; Kaf Hachaim 158:43

[6] The reason: As it appears like a clear lie to say “Hamotzi” over this food when in truth it has no resemblance of bread. [Chayeh Adam ibid]

[7] See Piskeiy Teshuvos 167:21; Encyclopedia Talmudit Erech Chita vol. 14 p. 543

[8] Kesef Mishneh Brachos 4:6 “Possibly even if one said Haeitz on bread he is Yotzei”; Tosafus Yerushalayim, and Amudei Hashulchan, brought in Kaf Hachaim 167:76

[9] See Encyclopedia Talmudit ibid

[10] The reason: This follows the opinion who rules that the tree from which Adam Harishon ate from was Haeitz. [Kesef Mishneh ibid; Kaf Hachaim ibid]

[11] All Poskim ibid who rule one is not Yotzei with Ha’adama, and certainly this would apply with Haeitz. Furthermore, possibly even those Poskim who ruled that one is Yotzei with Ha’adama, would agree that one is not Yotzei with Haeitz; See Chayeh Adam in Nishmas Adam 58:3 and Daas Torah who question the statement of the Kesef Mishneh ibid; Meiri Brachos 40a;

[12] See Luach Birchas Hanehnin 1:2-3; Shaareiy Teshuvah 167:13; Sdei Chemed Mareches Brachos 1; Kaf Hachaim 167:76; Birchas Habayis 19:20; Ketzos Hashulchan 37:10 and 49 footnote 1; Piskeiy Teshuvos 167:21

Ruling of Admur: Admur in his Seder Birachas Hanehnin 1:3 records a dispute regarding one who recited Mezonos on Hamotzi bread and concludes Safek Brachos Lihakel, however, no mention is made in his Seder ibid regarding one who said Ha’adama on bread. However, in his earlier work called Luach Birchas Hanehnin 1:2-3 Admur ruled that he is not Yotzei if he said Ha’adama on either bread or Mezonos. Likewise, so can also be implied from his wording in Seder 1:4 that only Shehakol covers bread. Likewise, so is strongly evident from Seder 1:10 regarding rice that one is only Yotzei with a Ha’adama if the rice is whole, while if it is ground such as Mezonos rice bread, then one is not Yotzei with Ha’adama, and if Ha’adama is not valid for Mezonos, then certainly it is not valid for Hamotzi; On the other hand, in Admur 202:10 regarding if one said Haeitz on wine that he is not Yotzei there is a gloss which states that “I am almost certain that I heard from Admur’s holy mouth that he retracted his ruling and ruled like the Even Haozer 208:14 that he is Yotzei.” This would imply that he is likewise Yotzei if he said Ha’adama on Mezonos or bread. [See Ketzos Hashulchan 49 footnote 1] Likewise, possibly from his omission in Seder 1:3 of the case of Ha’adama, one can deduce that he retracted from his ruling in the Luach. [See Piskeiy Teshuvos 167 footnote 136] Vetzaruch Iyun.

[13] Admur in Luach Birchas Hanehnin 1:2 regarding bread and 1:3 regarding Mezonos [omitted from Seder 1:3]; Ketzos Hashulchan 49 footnote 1 that so is implied from Admur in Seder 1:4 and 1:10 [see previous footnote]; Reah, Ritva and Rabbeinu Asher Ben Chaim in Sefer Hapardes, brought in Birkeiy Yosef 167:5 in Shiyurei Bracha, Zechor Leavrahm Mareches Tes, Shaareiy Teshuvah ibid; Birchas Habayis 19:20; P”M 208 M”Z 8 in implication of M”A; Aruch Hashulchan 168:19; 202:1; See Kaf Hachaim ibid; So rule regarding one who recited Mezonos on bread that he is not Yotzei, and seemingly the same would apply to one who said Ha’adama on bread or Mezonos that he is not Yotzei: Admur 168:12; Luach 1:3; 2^nd opinion in Seder 1:3; Bach 208; M”A 208:18; Teshuvas Beis Yehuda Ayash O.C. 41; Gloss of Rav Akiva Eiger on Brachos 36b; Aruch Hashulchan 167:19; Birchas Habayis 7:15

[14] Kesef Mishneh Brachos 4:6 “One can possibly say that if one said Ha’adama on bread that he is Yotzei, as it is indeed a fruit of the ground”; Rameh in Alfasi Zuta, brought in Birkeiy Yosef ibid and Shaareiy Teshuvah ibid; Orchos Chaim in name of Rishonim; Possible understanding of retracted ruling of Admur brought in gloss on Admur 202:10, and from his omission in Seder 1:3 [see previous footnotes]; Chidushei Tzemach Tzedek Brachos 9-14 “If one said Ha’adama on bread of the five grains [i.e. Hamotzi] there is no doubt, and certainly one fulfills his obligation Bedieved just like Shehakol”; Nishmas Adam 58:1; Panim Meiros 1:58; Erech Hashulchan 167:6 and 208:6; Shulchan Hatahor p. 35, brought in Divrei Menachem on Tur  167:13; Beis Menucha 157:6 concludes like Kesef Mishneh and Rameh; Nishmas Adam 58:2; Sdei Chemed Mareches Brachos 1; P”M 208 M”Z 8 in implication of Taz; Shulchan Hatahor 167:11; See Kaf Hachaim ibid; So rule regarding one who recited Mezonos on bread that he is Yotzei, and possibly the same would apply to one who said Ha’adama on bread or Mezonos that he is Yotzei: 1^st opinion in Seder 1:3 [omitted in Admur 168:1 and Luach ibid]; Ritva Brachos 42a; Meiri Brachos 35a; Derisha 168; Elya Raba 208:16; Even Haozer 208:5 and 14; Biur Halacha 167 “Bemakom” that so rule many Poskim

[15] Implication of all Poskim ibid who rule that one fulfills his obligation by Hamotzi [being that it is a fruit of the ground, and hence if by bread one fulfills his obligation certainly the same should apply to Mezonos products even if they are cooked. The difference between cooked versus baked Mezonos is only relevant regarding the case that one accidentally said Hamotzi on a Mezonos product, however seemingly has no relevance to the case here and so is likewise implied from the Tzemach Tzedek ibid and Ketzos Hashulchan ibid who write that even on rice and other cooked legumes one fulfills his obligation if he says Ha’adama]; So rule regarding rice: Taz 208:8; P”M 208 M”Z 8; M”B 208:70; So rule regarding all Mezonos: Yalkut Yosef 3 p. 121; Yabia Omer 9:98 – 13; Yisa Bracha p. 24; Vezos Habracha p. 207; Birchas Hashem 2:243

Other opinions: In some Luchos they write one only fulfills his obligation by bread and by Pas Haba Bekisnin and not by cooked Mezonos. Vetzaruch Iyun Gadol, as stated above! [Luach of Rav Gadasi p. 60 and 66; Luach of Rav Elyashvili in end of Seder Birchas Hanehnin p. 156]

[16] Yalkut Yosef 3 p. 121; Yabia Omer 9:98 – 13; Yisa Bracha p. 24; Vezos Habracha p. 207; Birchas Hashem 2:243

Other opinions: In some Luchos they write one only fulfills his obligation by bread and by Pas Haba Bekisnin and not by cooked Mezonos. Vetzaruch Iyun Gadol, as stated above! [Luach of Rav Gadasi p. 60 and 66; Luach of Rav Elyashvili in end of Seder Birchas Hanehnin p. 156]

[17] Ketzos Hashulchan 37:10 as explained in footnote 24, and 49 footnote 1; Kaf Hachaim ibid that the main ruling is like the Kesef Mishneh; Beir Moshe 4:21-4; Shevet Halevi 4:19; Piskeiy Teshuvos 167:21

[18] Ketzos Hashulchan 37 footnote 24 and 34 [although he concludes with a Tzaruch Iyun as to why this workaround was not written in the Poskim; see M”B 176:12, Vetzaruch Iyun]; See Igros Moshe O.C. 4:40 who rules that to escape the dispute, one is to stop his meal, recite Birchas Hamazon and then wash and repeat Hamotzi; See Piskeiy Teshuvos 167:21 that one should here the blessing of Hamotzi or Mezonos from another person eating

[19] Sdei Chemed Mareches Brachos 1; Birchas Habayis 7:15; Ketzos Hashulchan 37 footnote 34; See Halacha 16!

[20] Admur Seder 1:4; Luach 1:5; Admur 167:13 [regarding bread]; 202:24; 206:1; Michaber 167:10; 206:1; Mishneh Brachos 40a; Piskeiy Teshuvos 167:21

[21] Seder 1:7; Luach 1:6; ; Taz 208:2; M”A 208:1; Tur 208; Rambam Brachos 3:1; Rashi Brachos 44a; Mishneh Pesachim 35a; Piskeiy Teshuvos 208:2

[22] Igros Moshe 1:65; Piskeiy Teshuvos 208:2; Luach Birchas Hanehnin Rav Marlow

[23] See Admur 465:1-5 that Morson [bran] is Chametz, although does not join for Shiur Kezayis Matzah or Shiur Challah if removed and then reinserted, 454:8 regarding Morson Matzah that one is not Yotzei; M”A 451:2 [leaves in doubt]; P”M 208 A”A 1 and 3 that this applies likewise to Birchas Hamazon and Meiyn Gimel; Chok Yaakov 451:2; Kaf Hachaim 208:10; Igros Moshe E.H.  1:114; Shevet Halevi 6:22; Even Yisrael 7:13; Minchas Yitzchak 9:15; Piskeiy Teshuvos 208:2

Other opinions: Some Poskim rule that despite the above ruling regarding Shiur Matzha and Challah, bran is Hamotzi and Mezonos in its own right. [Teshuvos Vehanhagos 3:71]

[24] Admur 465:3 [food is Mutar on Pesach even if found cooked grain stalk in it]; Rama 465:3; Chok Yaakov 454:1

[25] See Vezos Habracha Birurim 24-2 and that so ruled to him Rav Moshe Shternbuch, Rav Pinchus Sheinberg, Badatz Machzikei Hadaas, and so was the leaning opinion of Rav SZ”A; Piskeiy Teshuvos 208:2

Other opinions: Some Poskim question that perhaps gluten should be viewed similar to flour, and hence could make a food become Mezonos if it is added as an ingredient of taste.  [See Vezos Habracha ibid]

[26] The reason: Although flour of the five grains is always considered the main ingredient of a food, and hence the blessing of the food should be Mezonos even if it is a minority ingredient [Admur Seder 3:2; Luach 4:2; Admur 168:11; 212:1; Michaber 208:2; M”A 212:1; Rav Kahana Brachos 36b and Rava Brachos 37b], nevertheless, pure gluten is not considered similar to the flour of the grain, and hence does not carry over its Mezonos status. [Vezos Habracha ibid] This is in addition to the fact that it is mainly added for the purpose of making the food texture more elastic, and not as an essential ingredient of the foods taste or satiation ability. [See Admur Seder 3:3; Luach 4:3; Admur 169:9; Michaber 208:2; 204:12; M”A 204:25; Taz 204:16; Brachos 39a]

[27] See Michaber 202:18, Admur 202:21 and Seder 6:21 that the rightful blessing is only said on the main fruit; Igros Moshe O.C. 4:46 [says is Mezonos/Hamotzi]; Bercha Kehalacha [says is Shehakol]; Vezos Haberacha Luach Habrachos Nevet Chita footnote 50;

[28] Seder 1:9

[29] See Vezos Habracha Birurim 24-2 and that so ruled to him Rav Moshe Shternbuch, Rav Pinchus Sheinberg, Badatz Machzikei Hadaas, and so was the leaning opinion of Rav SZ”A; Piskeiy Teshuvos 208:2

Other opinions: Some Poskim question that perhaps gluten should be viewed similar to flour, and hence could make a food become Mezonos if it is added as an ingredient of taste.  [See Vezos Habracha ibid]

[30] The reason: Although flour of the five grains is always considered the main ingredient of a food, and hence the blessing of the food should be Mezonos even if it is a minority ingredient [Admur Seder 3:2; Luach 4:2; Admur 168:11; 212:1; Michaber 208:2; M”A 212:1; Rav Kahana Brachos 36b and Rava Brachos 37b], nevertheless, pure gluten is not considered similar to the flour of the grain, and hence does not carry over its Mezonos status. [Vezos Habracha ibid] This is in addition to the fact that it is mainly added for the purpose of making the food texture more elastic, and not as an essential ingredient of the foods taste or satiation ability. [See Admur Seder 3:3; Luach 4:3; Admur 169:9; Michaber 208:2; 204:12; M”A 204:25; Taz 204:16; Brachos 39a]

[31] Seder 3:2 [regarding Mezonos] and 6; 8:3-4 [regarding hamotzi]; Luach 2:4-5; Michaber 208:9; Kaf Hachaim 168:122; 127; 208:9; 52-56; Ketzos Hashulchan 58:2 footnote 2; 59:3; See Piskeiy Teshuvos 208:14

[32] This follows the same ruling as bread made of such flours, as stated in Halacha 1-2

[33] Seder 3:2; 3:6; 8:3; Michaber ibid; Orchos Chaim; Abudarham

[34] This applies even if the flour of the five grains is the minority ingredient and even if it contains less than a Kezayis of five grain flour within Achilas Peras. [Admur ibid] If however a minute amount of five grain flour was added simply to strengthen the consistency of the legume dough and not for the sake of taste or satiation, then its blessing is Shehakol.

[35] Seder 3:2

[36] Seder 3:2; Vetzaruch Iyun from Seder 8:3 regarding hamotzi that Admur brings other opinions

[37] Implication of Seder 3:2; 1^st opinion in Seder 8:3 regarding Hamotzi; Ketzos Hashulchan 59:4 “even on a Kezayis of it”; Ketzos Hashulchan 59:3 that one says Al Hamichyah even though did not eat Kezayis of grain in Hamotzi bread; See Admur Seder 8:3 regarding Hamotzi that some rule one must eat an actual Kezayis of the grain flour to say Birchas Hamazon, Vetzaruch Iyun as to the difference between Birchas Hamazon and Al Hamichyah;

Other opinions: Some Poskim rule one must eat a Kezayis of the actual flour to say an Al Hamichyah, otherwise, one is to recite Borei Nefashos. [M”B 208:48; Chayeh Adam 50:21; Chesed Lealafim 208:3; Agurah Beohalecha p. 4; Kaf Hachaim 168:122; 127; 208:9; 14; Igros Moshe 1:71; Minchas Yitzchak 9:15; See Piskeiy Teshuvos ibid footnote 99; See also Piskeiy Teshuvos ibid footnote 103 that according to all one must eat a Kezayis of the actual flour to say an Al Hamichyah. Vetzaruch Iyun that he made no mention of above!; So rule regarding bread that one does not recite Birchas Hamazon in such a case: 2nd opinion in Admur ibid; See Kuntrus Achron 442 6-8; Raavad; Rashba Toras Habayis 4:1; Peri Chadash 442:1; P”M 208 A”A 15; Kaf Hachaim 208:53 in name of Perach Shushan 1:3; Erech Hashulchan 208:4; Beis Efraim 13; Shaareiy Teshuvah 208:12; Gr”a; Derech Hachaim]

[38] If the food does not contain a Kezayis [27 grams] of 5 grain flour within Achilas Peras [174 grams] then some Poskim say one is to nevertheless say Al Hamichyeh after eating a Kezayis of this food within Achilas Peras. The reason for this is because the bread contains a taste of five grain flour even though it does not have any substance of five grain flour other than a minute amount. [1^st opinion in Admur Seder 3:2 regarding Mezonos and 8:4 regarding bread; Luach 2:5 and 4:2; M”A 208:15] Other Poskim however question this ruling [and say that perhaps one is to recite Borei Nefashos rather than Al Hamichyah]. [2^nd opinion in Admur Seder 3:2 and 8:4; Michaber 208:9 regarding Tavshil; Divrei Chamudos Brachos 6:19; Olas Tamid 208:7; Kneses Hagedola 208:1; Elya Raba 208:3; Chesed Lealafim 208:3; Agurah Beohalecha p. 4; Kaf Hachaim 168:122; 127; 208:9:14; 53] Practically, due to the above dispute, one is to only eat a Kezayis each of two other foods of which one is Mezonos and the second receives a Borei Nefashos, and then recite an Al Hamichyah and Borei Nefashos on both foods. [Admur Seder 3:3; Ketzos Hashulchan 58:2 footnote 2]

[39] Seder ibid

[40] Admur Seder 8:4

[41] See Admur Seder 1:18 and Luach 1:20 that one cannot be Yoztei an Al Hamichyeh with a Borei Nefashos and cannot be Yoztei a Borei Nefashos with Al Hamichyeh

[42] Seder 8:5; Luach 2:6; M”A 208:15; Ramban; Maggid Mishneh; Rambam; Rosh; See Michaber Y.D. 324:9 and Shach 324:17 regarding Hafrashas Challah

[43] Seder 8:5

[44] The reason: As the wheat penetrates the rice with its taste, and all the rice tastes like wheat. [Admur ibid]

[45] Seder 1:8; 7:16; Luach 1:7; Admur 202:12: Michaber 208:2-4 [If they have softened and mashed together [Nismachu] then they are Mezonos]; Kaf Hachaim 208:4-31; Ketzos Hashulchan 48:16; Piskeiy Teshuvos 208:3

[46] See Admur Seder 1:8; Luach 1:7; SH”A 202:12

Background: Admur 1:8 brings three opinions regarding a Tavshil of grain:

1. 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]. [1^st 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]
2. Second opinion: Only if the whole grains become mashed together due to the cooking, is it Mezonos. [2^nd opinion in Seder ibid; Luach 1:7; Admur 202:12 in parentheses; 1^st 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.]
3. Third opinion: Even if the grains remain whole, there is doubt as to whether one is to say Ha’adama or al Hamichyah. [3^rd opinion in Seder ibid and Luach 1:7; Michaber 208:2 in name of Tosafus Brachos 37a; Yerushalmi Brachos 6:1]

[47] Admur Seder 1:8 [in 2^nd 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

[48] 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.

[49] 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 1^st opinion in Admur, which requires for at least the peel to be removed, it would be Ha’adama, 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 Ha’adama. The Piskeiy Teshuvos 208:3 rules like the M”B that they are always Mezonos when they stick together.

[50] 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]

[51] See Seder 1:8

[52] 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. [1^st 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. [3^rd opinion in Seder ibid and Luach 1:7; Michaber 208:2 in name of Tosafus Brachos 37a; Yerushalmi Brachos 6:1]

[53] 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. [2^nd opinion in Seder ibid; Omitted from Luach; See Admur 202:12 in parentheses who seems to rule that it must also stick together]

[54] M”B 208:15 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 1^st 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.

[55] 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.

[56] 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 1:8 and 7:16, as rules the first opinion, unlike understanding of Ketzos Hashulchan

[57] Igros Moshe 4:45; See Piskeiy Teshuvoas ibid footnote 24

[58] Seder 1:8; 7:16; Luach 1:8; Michaber 208:4

[59] 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.

[60] 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 Meiyn Gimel. [2^nd opinion in Seder ibid and Luach 1:7; Michaber 208:2 in name of Tosafus Brachos 37a; Yerushalmi Brachos 6:1] See there that Tosafus is in doubt whether one should say the blessing of Al Hamichya and then conclude Al Ha’adama Veal Peri h’adama being that we dop not find such a blessing of Al Hamichyah if Mezonos was not recited as a before blessing. [See Taz 208:7; Beis Yosef 208; Tur ibid; M”B 208:17; Kaf Hachaim 208:27; Piskeiy Teshuvos 208:9]

[61] 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. [1^st opinion in Seder ibid; Luach 1:7; 1^st opinion in Michaber 208:2; M”A 208:2; Bahag Brachos 7a; Rambam Brachos 3:2; Tur 208 even according to Tosafus that perhaps the after blessing should be Borei Nefashos]

[62] Seder 1:8; Luach ibid; Michaber 208:4; Elya Raba 208:1 and 5; Olas Tamid 208:3; Bach 208; M”B 208:15; Kaf Hachaim 208:28

Alternative option: Alternatively some rule that one may say a Bracha Rishona and Achrona on a Ha’adama and Mezonos food and have the grains included in its Brach Achrona. [Seder 1:19 regarding other case; Olas Tamid 208:4; Kaf Hachaim 208:30; Piskeiy Teshuvos 208:3 and 9] 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. [In Sefer Habrachos in English, as well as the Seder Birchas Haneehnin in English, this option is also not given.]  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. See Ketzos Hashulchan 48 footnote 33 who indeed negates this option being that perhaps the after blessing is Al Ha’adama and Al Peri Ha’adama according to Tosafus ibid, and hence what would it help to recite two different blessings of Borei Nefashos and Al Hamichyah. See also Piskeiy Teshuvos 208:8 footnote 72-73

[63] Seder 7:16; Implication of Admur Seder 1:8; M”A 208:7; Elya Raba 208:5; Kneses Hagedola 208; Erech Hashulchan 208:1; Ginas Veradim 1:16; Chayeh Adam 54:1; Chesed Lealafim 208:5; Kaf Hachaim 208:28; 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

[64] Seder ibid; M”B 208:18

[65] Michaber 208:4 in name of Tosafos, brought also in Seder 1:8 although there it is referring to grains which are cooked.

[66] 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]

[67] 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 2^nd 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!

[68] See Piskeiy Teshuvos 208:7-8

[69] Michaber 208:4; Seder 1:8; 7:16; Luach 1:8; Piskeiy Teshuvos 208:7; See Igros Moshe O.C. 4:45 that either Ha-adamah or Mezonos may be recited.

[70] M”A 208:4; Kaf Hachaim 208:20

[71] 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. [2^nd opinion in Seder ibid and Luach 1:7; Michaber 208:2 in name of Tosafus Brachos 37a; Yerushalmi Brachos 6:1] See there that Tosafus is in doubt whether one should say the blessing of Al Hamichya and then conclude Al Ha’adama Veal Peri h’adama being that we dop not find such a blessing of Al Hamichyah if Mezonos was not recited as a before blessing. [See Taz 208:7; Beis Yosef 208; Kaf Hachaim 208:27]

[72] 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. [1^st opinion in Seder ibid; Luach 1:7; 1^st opinion in Michaber 208:2; M”A 208:2; Bahag Brachos 7a; Rambam Brachos 3:2]

[73] Seder 1:8; Luach ibid; Michaber 208:4; Elya Raba 208:1 and 5; Olas Tamid 208:3; Bach 208; Kaf Hachaim 208:28

[74] Seder 1:19 regarding other case; Olas Tamid 208:4; Kaf Hachaim 208:30; Piskeiy Teshuvos 208:3 and 9; [Vetzaruch Iyun as Admur 1:8 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 Ha’adama and borei Nefashos. See Ketzos Hashulchan 48 footnote 33 who indeed negates this option being that perhaps the after blessing is Al Ha’adama and Al Peri Ha’adama according to Tosafus ibid, and hence what would it help to recite two different blessings of Borei Nefashos and Al Hamichyah. See also Piskeiy Teshuvos 208:8 footnote 72-73]

[75] M”A 208:7; See Seder 1:8

[76] Rama 208:4; Darkei Moshe 208:1; Kol Bo in name of Riy; Olas Tamid 208:3; Levush 208; Bach 208; See Kaf Hachaim 208:24-25

Other opinions: Some Poskim rule that all grain are Ha’adama. [Setimas Michaber ibid; Beis Yosef 208 in opinion of Tur Kaf Hachaim 208:20] Other Poskim rule that a blessing is never said on raw barley, as it is mere animal food. [Abudarham, brought and negated in Beis Yosef ibid; Even Haozer; See Kaf Hachaim 208:25 that therefore one should recite a blessing on another food]

[77] Rama ibid

[78] 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]

[79] 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 Ha’adama and borei Nefashos.

[80] M”A 208:7; See Seder 1:8

[81] 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.

[82] Rav SZ”A in Vezos Habracha Beirurim 27:9; Piskeiy Teshuvos 208:8; Luach of Rav Prus

[83] Seder 7:22 regarding wheat; Michaber 208:4; M”A 208:4, 6; Piskeiy Teshuvos 208:7

[84] Seder 1:10 regarding rice

[85] Piskeiy Teshuvos 208:3

[86] Chayeh Adam 54:5

[87] Piskeiy Teshuvos 208:3

[88] As the grains do not stick to each other [Seder 1:8] and so would apply even according to the M”B [as rules Piskeiy Teshuvos 208:3] being that the grains are still whole.

[89] Seder 1:19 regarding other case; Olas Tamid 208:4; Kaf Hachaim 208:30; Piskeiy Teshuvos 208:3 and 9; [Vetzaruch Iyun as Admur 1:8 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 Ha’adama and borei Nefashos. See Ketzos Hashulchan 48 footnote 33 who indeed negates this option being that perhaps the after blessing is Al Ha’adama and Al Peri Ha’adama according to Tosafus ibid, and hence what would it help to recite two different blessings of Borei Nefashos and Al Hamichyah. See also Piskeiy Teshuvos 208:8 footnote 72-73]

[90] Luach Rav Alyashvili

[91] Brachos in English p. 65; Luach of Brachos by Rav Prus [Chazak print] and of Rav Alyashvili; See also Ketzos Hashulchan 58 footnote 2

Sources: See regarding the various opinions on cooked grains and that according to all the grains are Mezonos if they stick to each other: Seder Birchas Hanehnin 1:8; Luach 1:7; Admur 202:12; Michaber 208:2 and 4; Piskeiy Teshuvos 208:3; 212:6; See regarding the laws of Ikar Vitafel with Mezonos: Admur Seder 3:2; Luach 4:2; Admur 168:9 and 11; 212:1; Michaber 208:2; M”A 212:1; Rav Kahana Brachos 36b and Rava Brachos 37b; See regarding if large other ingredients are Tafel to Mezonos: Not Tafel-say separate blessing: Chayeh Adam 51:13, brought in Biur Halacha 212 “Im”; Aruch Hashulchan 212:2 [No]; Keren Ledavid O.C. 54; Beir Moshe 5:56; Teshuvos Vehanhagos 2:146; Piskeiy Teshuvos 212:6 footnote 43; Are Tafel-Only Mezonos: P”M; Derech Hachaim; Biur Halacha 212 “Im”; Keser Rosh  Hilchos Seuda 76; Otzer Hachaim Parshas Vayeilech and Shulchan  Hatahor 204:20-21; Aruch Hashulchan 212:18; Birchas Habayis 12:12; See Piskeiy Teshuvos 212:6 See regarding blessing of Chulent: Luach of Brachos by Rav Prus [Chazak print] and of Rav Alyashvili write it is Mezonos and Al Hamichyah; Other Luchos write its Ha’adama and Borei Nefashos; Piskeiy Teshuvos 208:8

Explanation: The blessing of Chulent is dependent on a) its ingredients, b) how liquidy it is, and c) if the ingredients have disintegrated into each other or if they remain large and individually recognizable. Now, although there exist many opinions regarding if cooked 5 grains are Ha’adama or Mezonos, everyone agrees that if the grains cook to the point that they stick to each other, then they are Mezonos. Thus, if the ingredients contain one of the 5 grains, then if the Chulent has cooked down to the point that the grains stick to each other than the blessing of Mezonos is to be recited on the grains. Now, regarding if other blessings are to be said, ideally whenever there is Mezonos in a cooked dish it is considered the Ikar and exempts all the other ingredients which are the Tafel. However, many Achronim explain that this is dependent on if the other ingredients are individually recognizable, disintegrated, or large piece, and hence we concluded as above.

[92] See Madrich Eida Hachareidis; Piskeiy Teshuvos 208:3 and 8 footnote 67; Vezos Habracha p. 103 and Beirurim 27; Shaareiy Habracha 16:9

[93] Madrich Eida Hachareidis

Background of its manufacturing: Granola is made by mixing oats with ingredients like honey or syrup, oil, and often nuts or dried fruits, then baking it. The sugars in the honey or syrup help the oats and other ingredients stick together. While baking, the mixture clumps up, forming clusters. As it cools, it hardens, and you can break it into smaller pieces, but some clusters usually remain. Now, some granola companies do a two-step process: they first combine the ingredients and cook them together in a sort of binding mix (like honey or syrup), and then they toast it to get that crispy texture. This method helps to unify the flavors and create clusters. This two-step process often helps in caramelizing the sweeteners, like honey or syrup, creating richer flavors and a more cohesive granola cluster. Some companies use a method where they boil the granola ingredients in water or another liquid before baking or toasting. This technique can help blend flavors thoroughly and soften harder ingredients like grains or dried fruits. The liquid partially cooks the granola, which can lead to a chewier texture and helps the flavors meld together before the final crisping in the oven. It contains a porridge consistency before it’s baked. The mixture is wet and combined, similar to a thick oatmeal. This helps the ingredients stick together, forming clusters as it bakes and dries out in the oven. The result is granola with a mix of crunchy clusters and looser bits, offering a varied texture and flavor in each bite.

[94] Madrich Eida Hachareidis; Piskeiy Teshuvos 208:3 and 8 footnote 67; Vezos Habracha p. 103 Beirurim 27; Shaareiy Habracha 16:9

Other opinions: See Luach of Rav Alyashvili who writes the blessing on Granola is Mezonos. Perhaps this is because the grains stick together when they are baked [due to the honey or maple syrup etc], or due to their being in pieces. Vetzaruch Iyun, as everyone else writes Ha’adama on toasted and baked granola cereal, as the concept of sticking together and broken pieces only applies by boiled grains and not by toasted grains. [See Igros Moshe 4:46; Piskeiy Teshuvos 208 footnote 62

The reason: As Granola does not stick together during its baking process, on the contrary it hardens and separates from the other grains. It as well does not break apart into pieces. It thus remains Ha’adama.

[95] Piskeiy Teshuvos 208:3 that its first blessing is Ha’adama while its after blessing is disputed; “Brachos” book in English;

Its after blessing is disputed as explained above in Admur, and one is to thus eat it within a meal as rules Admur. [So rules also Piskeiy Teshuvos 208:3 that its first blessing is Ha’adama while its after blessing is disputed. So rules also “Brachos” book in English.]

[96] Seder 1:19 regarding other case; Olas Tamid 208:4; Kaf Hachaim 208:30; Piskeiy Teshuvos 208:3 and 9; [Vetzaruch Iyun as Admur 1:8 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 Hanehnin in English, this option is also not given. Rather they say to eat it within a meal, and when not doing so to say Ha’adama and Borei Nefashos. See Ketzos Hashulchan 48 footnote 33 who indeed negates this option being that perhaps the after blessing is Al Ha’adama and Al Peri Ha’adama according to Tosafus ibid, and hence what would it help to recite two different blessings of Borei Nefashos and Al Hamichyah. See also Piskeiy Teshuvos 208:8 footnote 72-73]

[97] As rules Admur Seder 1:8

[98] See Michaber 208:2 and 4; Seder 1:8; Luach 1:7; Admur 202:12; Piskeiy Teshuvos 208:8

[99] Luach of Brachos by Rav Prus [Chazak print]; Rav Alyashvili write it is Mezonos and Al Hamichyah; See Piskeiy Teshuvos 208:8

[100] Many Luchos write its Ha’adama and Borei Nefashos; See Piskeiy Teshuvos 208:8

[101] So is implied from Admur and Poskim ibid who all write the case to be discussing if the food was cooked. 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.

[102] Rav SZ”A in Vezos Habracha Beirurim 27:9; Piskeiy Teshuvos 208:8; Luach of Rav Prus

[103] See Piskeiy Teshuvos 208:8

[104] Seder 1:19 regarding other case; Olas Tamid 208:4; Kaf Hachaim 208:30; Piskeiy Teshuvos 208:3 and 9; [Vetzaruch Iyun as Admur 1:8 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 Hanehnin in English, this option is also not given. Rather they say to eat it within a meal, and when not doing so to say Ha’adama and borei Nefashos. See Ketzos Hashulchan 48 footnote 33 who indeed negates this option being that perhaps the after blessing is Al Ha’adama and Al Peri Ha’adama according to Tosafus ibid, and hence what would it help to recite two different blessings of Borei Nefashos and Al Hamichyah. See also Piskeiy Teshuvos 208:8 footnote 72-73]

[105] As puffed wheat does not stick together during its baking process, on the contrary it hardens and separates from the other grains. It as well does not break apart into pieces. It thus remains Ha’adama. Although its after blessing is disputed as explained above in Admur, and one is to thus eat it within a meal as rules Admur. [So rules also Piskeiy Teshuvos 208:3 that its first blessing is Ha’adama while its after blessing is disputed. So rules also “Brachos” book in English, as well as the English Seder Birchas Hanehnin.

[106] Seder 7:22-23; Admur 202:17; Michaber 208:5; Mamar Mordechai 208:6; Kaf Hachaim 208:21; 32-35; Ketzos Hashulchan 52:3; Piskeiy Teshuvos 208:7

Other opinions: Some Poskim rule that crushed grains or course flour is Ha’adama. [Olas Tamid 208:3]

[107] Seder 7:23

[108] Vezos Habracha  in Luach Habrachos; Piskeiy Teshuvos 208:7 footnote 60

[109] Admur Seder 1:9; Luach 1:8; Admur 202:13; 204:4; Michaber 208:6; Brachos 38a; Kaf Hachaim 32-37; Ketzos Hashulchan 48:17; 58 footnote 2; Piskeiy Teshuvos 208:10

[110] Ketzos Hashulchan 48:17

[111] Admur Seder 3:2; Luach 4:2; Admur 168:9 and 11; 212:1; Michaber 208:2; M”A 212:1; Rav Kahana Brachos 36b and Rava Brachos 37b; Ketzos Hashulchan 58:2-5 

[112] Seder 3:2 [regarding Mezonos] and 6; 8:3-4 [regarding Hamotzi]; Luach 4:2; Admur 168:9 and 11; 212:1; Michaber 208:2 and 9; M”A 212:1; Kaf Hachaim 168:122; 127; 208:9; 52-56; Rav Kahana Brachos 36b and Rava Brachos 37b; Ketzos Hashulchan 58:2; See Kaf Hachaim 208:56 that there is no difference in this law regarding whether the Mezonos flour is mixed with other legume flour, or other foods, and so is proven from Admur in Seder 3:2 who is not discussing specifically if it was mixed with flour, and so rules Lechem Chamudos 19; Olas Tamid 208:7, Mamar Mordechai 208:17; Piskeiy Teshuvos 208:14

[113] Setimas Admur in Seder 3:2 who does not differentiate at all, and writes his ruling regarding any food that contains flour that makes the food Mezonos; Lechem Chamudos 19; Olas Tamid 208:7, Mamar Mordechai 208:17; M”B 208:48; Biur Halacha 208 “Bekedeira”; Kaf Hachaim 208:56 that there is no difference in this law regarding whether the Mezonos flour is mixed with other legume flour, or other foods, and so is proven from Admur in Seder 3:2 who is not discussing specifically if it was mixed with flour, and so rules Piskeiy Teshuvos 208:14 footnote 102

Other opinions: Some Poskim rule that whenever the Mezonos flour is mixed with other non-flour ingredients, the blessing on a Kezayis is always Al Hamichya. [M”A 208:15, negated by Poskim ibid]

[114] Piskeiy Teshuvos 208:14 footnote 105-106

[115] Setimas Admur in Seder 3:2 regarding Mezonos according to all; 1^st and Stam opinion in Admur Seder 8:3; Ruling of Admur in Shulchan Aruch 168:11 in parentheses; Ketzos Hashulchan 59:4 “even on a Kezayis of it”; See Admur 442:9 and Kuntrus Achron 442 6-8; Tosafus Chulin 98b; Rabbeinu Chaim brought in Rosh 7:31; Kaf Hachaim 208:53 in name of Mateh Yehuda 208:4; Mamar Mordechai 208:15

Other opinions: Some Poskim rule one must eat a Kezayis of the actual flour to say an Al Hamichyah, otherwise, one is to recite Borei Nefashos. [M”B 208:48; Chayeh Adam 50:21; Chesed Lealafim 208:3; Agurah Beohalecha p. 4; Kaf Hachaim 168:122; 127; 208:9; 14; Igros Moshe 1:71; Minchas Yitzchak 9:15; See Piskeiy Teshuvos ibid footnote 99; See also Piskeiy Teshuvos ibid footnote 103 that according to all one must eat a Kezayis of the actual flour to say an Al Hamichyah, Vetzaruch Iyun that he made no mention of Seder 3:2 nor of any of the above Poskim!; So rule regarding bread that one does not recite Birchas Hamazon in such a case: 2nd opinion in Admur Seder 8:3; See Kuntrus Achron 442 6-8; Raavad; Rashba Toras Habayis 4:1; Peri Chadash 442:1; P”M 208 A”A 15; Kaf Hachaim 208:53 in name of Perach Shushan 1:3; Erech Hashulchan 208:4; Beis Efraim 13; Shaareiy Teshuvah 208:12; Gr”a; Derech Hachaim]

[116] Setimas Admur in Seder 3:2 who does not differentiate at all, and writes his ruling regarding any food that contains flour that makes the food Mezonos; M”A 208:15 regarding that if mixed with other foods is even more lenient! So rule [Lechumra] that all foods with flour have the same law as Pas Haba Bekisnin with legume flour, although negate the M”A ibid distinction Lekula: Lechem Chamudos 19; Olas Tamid 208:7, Mamar Mordechai 208:17; M”B 208:48; Biur Halacha 208 “Bekedeira”; Kaf Hachaim 208:56 that there is no difference in this law regarding whether the Mezonos flour is mixed with other legume flour, or other foods, and so is proven from Admur in Seder 3:2 who is not discussing specifically if it was mixed with flour, and so rules Piskeiy Teshuvos 208:14 footnote 102

[117] 1^st opinion in Admur Seder 3:2 and 8:4; Setimas Michaber 208:2 [unlike 208:9]; Rabbeinu Yona; M”A 208:15 [regarding if mixed with other foods, not flour]

[118] 2^nd opinion in Admur Seder 3:2 and 8:4; Michaber 208:9; Lechem Chamudos 19; Olas Tamid 208:7, Mamar Mordechai 208:17; Kneses Hagedola 208:1; Elya Raba 208:3; Chesed Lealafim 208:3; Agurah Beohalecha p. 4; Kaf Hachaim 168:122; 127; 208:9:14; 53 [and so he also holds to be the opinion of Michaber 208:2]

[119] Seder 8:4

[120] Admur Seder 3:3; Ketzos Hashulchan 59 footnote 7

[121] See Admur Seder 1:18 and Luach 1:20 that one cannot be Yotzei an Al Hamichyeh with a Borei Nefashos and cannot be Yoztei a Borei Nefashos with Al Hamichyeh

[122] Implication of Seder 3:2; 1^st opinion in Seder 8:3 regarding Hamotzi; Ketzos Hashulchan 59:4 “even on a Kezayis of it”; Ketzos Hashulchan 59:3 that one says Al Hamichyah even though did not eat Kezayis of grain in Hamotzi bread; See Admur Seder 8:3 regarding Hamotzi that some rule one must eat an actual Kezayis of the grain flour to say Birchas Hamazon, Vetzaruch Iyun as to the difference between Birchas Hamazon and Al Hamichyah;

Other opinions: Some Poskim rule one must eat a Kezayis of the actual flour to say an Al Hamichyah, otherwise, one is to recite Borei Nefashos. [M”B 208:48; Chayeh Adam 50:21; Chesed Lealafim 208:3; Agurah Beohalecha p. 4; Kaf Hachaim 168:122; 127; 208:9; 14; Igros Moshe 1:71; Minchas Yitzchak 9:15; See Piskeiy Teshuvos ibid footnote 99; See also Piskeiy Teshuvos ibid footnote 103 that according to all one must eat a Kezayis of the actual flour to say an Al Hamichyah. Vetzaruch Iyun that he made no mention of above!; So rule regarding bread that one does not recite Birchas Hamazon in such a case: 2nd opinion in Admur ibid; See Kuntrus Achron 442 6-8; Raavad; Rashba Toras Habayis 4:1; Peri Chadash 442:1; P”M 208 A”A 15; Kaf Hachaim 208:53 in name of Perach Shushan 1:3; Erech Hashulchan 208:4; Beis Efraim 13; Shaareiy Teshuvah 208:12; Gr”a; Derech Hachaim]

[123] See Q&A!

[124] Seemingly the food remains Shehakol just as is the law regarding eating raw flour plain. In order for flour to become Mezonos it must be cooked.

[125] The concept explained previously in which a dish which contains flour can receive the after blessing of Al Hamichya, according to some opinions, even if one eats a mere kezayis of the dish even if he does not eat a Kezayis of flour, only applies to a dish which contains flour that has combined with the food and to a dish which contains kernels that have not combined with the food and remain their own independent entity. [See Piskeiy Teshuvos 208]

[126] M”B 208:48; Chayeh Adam 50:21 that so was the custom; Piskeiy Teshuvos 208:14

[127] M”B 208:48; Chayeh Adam 50:21; Chesed Lealafim 208:3; Agurah Beohalecha p. 4; Kaf Hachaim 168:122; 127; 208:9; 14; Igros Moshe 1:71; Minchas Yitzchak 9:15; See Piskeiy Teshuvos ibid footnote 99; So rule regarding bread that one does not recite Birchas Hamazon in such a case: 2nd opinion in Seder 8:3; See Kuntrus Achron 442 6-8; Raavad; Rashba Toras Habayis 4:1; Peri Chadash 442:1; P”M 208 A”A 15; Kaf Hachaim 208:53 in name of Perach Shushan 1:3; Erech Hashulchan 208:4; Beis Efraim 13; Shaareiy Teshuvah 208:12; Gr”a; Derech Hachaim

[128] Ruling of Admur in Seder 3:2 regarding Mezonos according to all; 1^st and Stam opinion in Admur Seder 8:3; Ruling of Admur in Shulchan Aruch 168:11 in parentheses; See Admur 442:9 and Kuntrus Achron 442 6-8; Tosafus Chulin 98b; Rabbeinu Chaim brought in Rosh 7:31; Kaf Hachaim 208:53 in name of Mateh Yehuda 208:4; Mamar Mordechai 208:15

[129] M”B ibid concludes Lechatchila to be stringent; Divrei Yoel 1:13; Igros Moshe 1:71; Minchas Yitzchak 9:15; Teshuvos Vehanhagos 2:132; Shevet Hakehasi 2:93; Piskeiy Teshuvos ibid footnotes 99-101

[130] Vezos Habracha Beirurim 14 in name of Rav Elyashiv; Piskeiy Teshuvos ibid footnote 100