
Chapter 17: The laws of Ikkur Vitafel[1]
Introduction: This chapter deals with one of the most important and complex subjects in the laws of blessings. As it is, determining the correct blessing on a single solid food can be complicated as we have clarified throughout previous chapters with regards to determining when a food receives the blessing of Mezonos versus Hamotzi, and when a fruit is defined as Haeitz or Ha’adama, or Shehakol. This chapter takes for granted that all this information has already been clarified by the reader, and now what is left to determine is the proper blessing to be said when there is a mixture of foods of two different blessings, or the proper blessing to be said when one is consuming separately foods of two different blessings with one being secondary to the other. This is known as the subject of Ikkur Vitafel. The general rule, as recorded in the Mishnah[2], is that whenever we have a primary and secondary product being eaten, either in a mixture, or one after the other, and the blessing over the primary product exempts the secondary product from requiring a blessing. The quest of this chapter is to determine which food in a mixture is defined as a primary product and which food in a mixture is defined as a secondary product. At times, both foods are defined as primary and hence both deserve a before blessing. In other times, one of the foods is the primary and the second is secondary and hence only one blessing is recited. However, even in such a case, in some scenarios, even when a food is defined as secondary it could or should have a blessing recited before hand, based on the rules that we will explain. A few case examples which will be discussed and clarified throughout the chapter include the following cases: 1. What blessing should be recited on a vegetable sala d that contains fruits, such as pomegranate? 2. What blessing should be recited upon eating crackers with salad or a spread? 3. What blessing should be recited on cereal and milk? 4. What blessing should be recited on a soup or stew that contains solids of different blessings? 5. What blessing should be recited on foods of one blessing that are coated with foods of a different blessing, such as breaded chicken breast, and chocolate covered nuts?
What to do if unsure if one or two blessings are required?[3] The laws of a primary and secondary food are quite complex and often even after find study of the subject the scholar is left in doubt, or is left with an open debate amongst authorities, as to whether a blessing on the primary food exempts all of the other foods. Such an example is when there is a mixture of very large and recognizable foods of different blessings, as explained in Halacha 2A. In such a case, in order to escape the question one should simply precede the blessing on the secondary food to that of the primary food, in which case, both blessings are justified, as explained in Halacha 1F.
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1. The general rules:
A. The general law of Ikkur and Tafel:[4]
Whenever one eats two foods and one of the two foods is considered the main food [i.e. Ikkur] while the other food is considered the secondary food [i. e. the Tafel] then the rule is that one recites a blessing on the main food [i.e. Ikkur] and with it he exempts the secondary food [i. e. the Tafel]. [This applies even if the secondary food is of a greater significance than the primary food, such as bread which is secondary to a Shehakol, nonetheless, the blessing is recited over the Shehakol food, so long as the more significant food is defined as secondary based on the rules to be explained in Halacha 2.[5] Likewise, this applies even if the secondary food is more beloved than the primary food.[6] Likewise, this applies even if one is eating three foods, with the second food being secondary to the first food and the third food being secondary to the second food, nonetheless all the foods are exempt with the blessing said on the first food.[7]]
A blessing in vain:[8] In all cases that one recited a blessing on an Ikkur food which exempts with it a secondary Tafel food, and then went ahead anyways and recited a blessing over the secondary food, then this blessing is considered to have been said in vain. [Furthermore, in all cases that one precedes the blessing of the Tafel food to that of the Ikkur food without justification [see Halacha F], such a blessing is considered to be unnecessary and in vain.] See Chapter 3 Halacha 2A!
- Example: For example, if one recited a blessing of Mezonos on pasta chicken salad and then removed some of the chicken and said a blessing of Shehakol over it, then this blessing is considered to be unnecessary and in vain.
- Likewise, if one recited a blessing over rice that was cooked with raisins and then removed one of the raisins and recited a blessing of Haeitz over it, then he has recited a blessing in vain.[9] Unfortunately, many people stumble on this due to lack of knowledge.
- If one removed some of the ground meat from his spaghetti and meat mixture and said a blessing of Shehakol over it prior to saying a Mezonos on the spaghetti, then this blessing is considered to be unnecessary and in vain. [See Halacha F towards end!]
The cases in which this rule applies: This rule that the blessing on the Ikkur exempts the Tafel applies whether 1) the two foods are mixed together in a way that one cannot take the two ingredients apart [such as in a cake which contains flour as well as many other ingredients], or 2) in a way that the ingredients can be separated but are currently mixed with each [whether raw, such as a vegetable salad with fruit, or cooked such as in stuffed cabbage][10], or 3) even if the foods are not mixed together but are simply being eaten together [such as one who eats a cracker with herring][11], or 4) even if one eats the foods one after the other [such as eating a pickle as a chaser after drinking alcohol].[12] However, in those cases that the foods are not actually mixed together but are simply being eaten together or one after the other, then the laws of defining the Ikkur food slightly vary then the case in which the two foods are mixed with each other, as will be explained in Halacha 2.[13]
B. Bracha Achrona – The after blessing of the Tafel:[14]
Whenever the before blessing recited over a primary food exempts the blessing of a secondary food[15], then the after blessing over the primary food likewise exempts the after blessing of the secondary food and hence one recites a single before blessing and a single after blessing on the Ikkur and it includes and exempts with it the Tafel.[16] This however only applies when the before blessing over the primary food exempted the blessing over the secondary food. However, if one did not exempt the before blessing over the secondary food with the before blessing over the primary food [such as if it was not present and one did not have it in mind at the time of the blessing, or one preceded the blessing of the secondary food to that of the primary food, as will explained later], then if they share the same after blessing, then a single after blessing suffices, however, if they share two different after blessings then both after blessings must be recited, as the secondary food is only included in the after blessing of the primary food, when it was also included in the before blessing of the primary food.[17] [Likewise, in some cases the after blessing over the secondary food is recited and not that of the primary food, such as if one did not eat enough of an amount of the primary food but did eat the necessary amount of the secondary food, as will be explained in Chapter 21.[18]]
C. Exceptions – If the Tafel only arrived after the blessing on the Ikkur and was not on the table:[19]
See also Chapter 7 Halacha 19E[20]
[Whenever there is no Kevius, as will be explained below] a secondary food can only be considered included in the blessing of a primary food and hence be exempt from receiving an individual blessing [even if it is of a different blessing than the Ikkur], in the event that the secondary food was present in front of oneself at the time that the blessing was said on the primary food[21], or alternatively, the secondary food was not present but one had explicit[22] intent to eat the secondary food at the time that one recited the blessing of the primary food[23] [even if one did not have explicit intent to exempt the secondary food with the blessing of the primary food[24]]. If, however, at the time that one recited the blessing on the Ikkur the Tafel was not present before him and one did not have in mind to eat the Tafel then a separate blessing must be recited upon eating the Tafel. [One is to recite the specific blessing of the Tafel, whether it be Hamotzi[25], Mezonos, Haeitz, Ha’adama, or Shehakol.[26]] This applies even if the Tafel shares the same blessing as the Ikkur [i.e. they are both Shehakol, such as when eating fish and legume crackers], so long as it would require a blessing if it were not a Tafel as explained in Chapter 7 Halacha 19E.[27] [If the Tafel is of a different blessing than the Ikkur, then in all cases a new blessing would need to be repeated.] This applies even if one did not yet finish the eating of the Ikkur.[28] [This applies even if he plans on eating the two foods together, such as crackers dipped in Tehini, however, if the second food will disintegrate into the first food, such as adding sugar or salt to a food or drink, then a blessing is not said over it.[29]] This is all regarding the before blessing, however regarding the after blessing, then if they share the same after blessing, then a single after blessing suffices, however, if they share two different after blessings then both after blessings must be recited, as the secondary food is only included in the after blessing of the primary food, when it was also included in the before blessing of the primary food.[30]
- For example – Had in mind: If one recited a Shehakol on whisky with intent of eating fish or cheese [or a pickle] afterwards as a chaser, then the blessing of She’hakol [or Ha’adama] is not to be recited on the fish or cheese [or pickle].
- For example – Present at time of blessing: If one recited a Shehakol on whisky without intent of also eating the fish or cheese [or pickle] afterwards as a chaser, then if these foods were in front of him when he recited the blessing on the Ikkur then then blessing of She’hakol [or Ha’adama] is not to be recited on the fish or cheese [or pickle].
- For example – Did not have in mind: If one recited a Shehakol on beer or whisky without intent of eating fish or cheese [or a pickle] afterwards as a chaser to sweeten the drink, and he then decided to eat them as a chaser, then the blessing of She’hakol [or Ha’adama] is to be recited on the fish or cheese [or pickle]. This applies even if one did not yet finish drinking the beer or whisky, and even though eating the fish will cause one to want to drink more beer.
- If one recited a Mezonos on a cracker without any intent of eating it together with another food, and then decided to eat it with a Chumus dip, then the blessing of Shehakol must be recited on the Chumus dip.[31]
Exception #1 – The law by Kevius [i.e. Hamotzi meal]:[32] The above necessity to either have the Tafel in mind or have it present on the table prior to saying the blessing on the Ikkur only applies when the status of Kevius “establishment” does not apply to the Ikkur. If, however, one was Koveia himself over the Ikkur and the Ikkur is a food for which Kevius helps due to it being accustomed to do so, such as wine, bread, fear, and honey beverage as accustomed in these countries to be Koveia oneself over them, then one is not to recite a separate blessing on the Tafel even if one did not have it in mind and it was not present at the time that the blessing was recited over the Ikkur.[33]
- Example: If one recited Hamotzi on bread without any intent of eating it together with another food, and then decided to eat it with a Chumus dip, then the blessing of Shehakol is not to be recited on the Chumus dip.[34]
Exception #2 – The law by a common Tafel:[35] Those secondary foods that are commonly eaten in conjunction with a certain Ikkur [either together or one after the other], then if this takes place majority of times that one eats the Ikkur food, then one is not to recite a separate blessing on the Tafel even if one did not have it in mind and it was not present at the time that the blessing was recited over the Ikkur.[36]
- Example: If one recited a Shehakol on whisky without intent of eating fish or cheese or bread afterwards as a chaser to sweeten the drink, and he then decided to eat them as a chaser, then the blessing of She’hakol or Hamotzi is to be recited on the fish or cheese or bread if one eats them together majority of times.
- Example: If one recited Mezonos on crackers without any intent of eating it together with another food, and then decided to eat it with a Chumus dip, then the blessing of Shehakol is not to be recited on the Chumus dip if one is accustomed majority of times to eat crackers with Chumus.[37]
- Shinuiy Makom – The law if one switched locations prior to eating Tafel:[38]
The above law that a secondary food is exempt with the blessing said over the primary food, [when one had it in mind or it was present before him at the time the before blessing was said, as stated in C] only applies so long as one eats the secondary food in the same location as the primary food and he has not changed his location in the interim such as to go from one room to another room. However, if he did change locations prior to eating the secondary food, such as he went from one room to the other [without intending to do so at the time that he said the blessing, or went from inside to outside even if he intended to do so at the time that he said the blessing[39]], then he must recite a new blessing over the Tafel.[40]
Ikkur is Koveia Makom:[41] The above law refers to a case in which the primary food may have its after blessing recited in a different location than the location in which it was eaten [i.e. Borei Nefashos]. However, whenever the after blessing over the primary food must be recited in the location in which it was eaten [as explained in Chapter 21[42]], such as bread [and Meiyn Shalosh foods due to Safek], then a second blessing is not to be recited over the secondary food even if eaten in a different location. The same likewise applies if one established himself over the primary food, in which case a second blessing is not to be recited over the secondary food even if eaten in a different location [being that whenever one establishes himself over a food in a way that Kevius helps, he must say the after blessing in that location[43]].
Tafel is mixed with Ikkur: The above law refers to a case in which the secondary food is eaten after the primary, such as eating a chaser after drinking alcohol. However, when the secondary food is mixed together with the primary food, then switching locations never requires a blessing on the secondary food, although may require a new blessing over the primary food [which will then once again exempt the secondary food] as will be explained in length in chapter 20.
E. Eating Tafel before Ikkur:[44]
A secondary food [i.e. Tafel] can only be exempt with the blessing on the primary food, when one desires to eat the secondary food after having eaten the primary food [i.e. Ikkur]. However, if one desires to eat the Tafel prior to eating the Ikkur, in preparation of the Ikkur, then although it is secondary to the primary food and is eaten due to it, nonetheless, the proper[45] blessing on the secondary food must be recited prior to eating it [and a second blessing must then be said over the main food, if it receives a different blessing than the secondary food[46]].[47] In the event that the secondary food is bread[48], then one must also wash his hands properly prior to eating the bread even if he only plans on eating a small amount[49] [although in such a case he is to wash without a blessing[50] if eating less than 55 g[51], and perhaps even if eating more than this amount[52]].
- Example – Eating bread before alcoholic beverage: One who desires to drink a sharp alcoholic drink in the morning and desires to eat something small prior to doing so in order not to drink on an empty stomach, then although this eating is for the sake of the later subsequent drinking and is secondary to it, [and indeed would be exempt from a blessing if eaten for this purpose after having the drink[53]] nonetheless, one must recite the particular blessing over it in order not to benefit from this world without a blessing. [Likewise, he must recite the blessing over the drink upon having it, hence reciting two blessings, one over the food and a second over the drink.[54] Obviously, in the event that the blessing of the food is also Shehakol, then a single blessing of Shehakol over the first secondary food exempts also the drink.]
F. Initially eating Tafel before Ikkur to increase in blessings:[55]
Although the general rule is that whenever one eats a primary food, he exempts with its blessing the secondary food, as explained in length in A, nevertheless, as we just learned in E, this only applies when one eats the primary food before the secondary food, however if one precedes the eating of the secondary food to the eating of the primary food then a blessing must be recited on the secondary food. In this law we will discuss whether or not one may or even should precede the eating of the secondary food to that of the primary food, for the sake of increasing in blessings and so the secondary food receive its particular blessing and not be included in the blessing of the primary food.
The general law:[56] [From the letter of the law, one may always precede the blessing of the primary food and exempt with it the blessing of the secondary food.[57]] [Nevertheless] it is [considered better[58] and] a Midas Chassidus to precede the eating of the Tafel, the secondary food, to that of the primary food, the Ikkur, if the blessing over the secondary food is different than the blessing of the primary food [i.e. the primary foods blessing is Haeitz while the secondary foods blessing is Ha’adama or Shehakol] in order so the secondary food receive its particular blessing.[59] This applies even if the blessing over the primary food is of a higher level than that of the secondary food, such as the blessing of the primary food is Haeitz or Ha’adama while the blessing over the secondary food is Shehakol and in other circumstances would receive precedence.[60] This Midas Chassidus however only applies in the event that the primary food does not have the status of Chaviv, as will be explained below. Likewise, it only applies if the Ikkur is Shehakol, Ha’adama, or Haeitz, and not if it is Mezonos, Hamotzi or Hagafen, as will be explained below. Likewise, it may not apply to all Ikkur Tafel combinations, as we will clarify. [In the event that they share the same blessings, such as of both the primary and secondary food are the blessing of Shehakol, then there is no reason to precede the secondary food to the primary and on the contrary one should specifically precede the primary food to the secondary even if the secondary food is Chaviv.[61]] For this purpose, it is not necessary to eat the entire secondary food prior to the primary food and simply tasting the secondary food with its preceding blessing prior to the eating of the primary food suffices.
- Example: One desires to drink an alcoholic beverage and then eat a pickle as a chaser, then if the beverage is not defined as being more Chaviv, then it is better for one to initially say a blessing of Ha’adama and eat a small amount of the pickle prior to saying a blessing of Shehakol over the alcoholic beverage then to simply recite a blessing of Shehakol over the alcoholic beverage and then eat the pickle without a blessing on the basis of it being a secondary chaser.
- Example: One desires to drink an alcoholic beverage and then drink pickle juice as a chaser. In such a case one should simply recite a blessing of Shehakol over the alcoholic beverage and have it include the pickle juice, being that they share the same blessing of Shehakol.[62]
- Example -Vegetable salad with fruit: One desires to eat a vegetable salad that contains cranberries and raisins in them. In such a case, so long as the vegetable salad is not defined as Chaviv, it is better for one to initially say a blessing of Haeitz and eat a small amount of the cranberries or raisins prior to saying a blessing of Ha’adama over the salad. [However, see below that some learn in Admur, that whenever the foods are mixed with each other that one should not precede the secondary food.]
- Example – Soup: One desires to eat chicken soup which contains small vegetable. In such a case, so long as the chicken is not defined as Chaviv, it is better for one to initially say a blessing of Ha’adama and eat a small amount of the vegetables prior to saying a blessing of Sheheakol over the chicken and soup. [If the vegetables are large in size, then in any event one will be required to recite a blessing of Ha’adama over them, as they are not considered secondary to the chicken or soup, and it is only when the vegetables are small that they are secondary. However, see below that some learn in Admur, that whenever the foods are cooked with each other that one should not precede the secondary food, and some learn that even large vegetables are secondary to the meat in the cooked dish.]
- Example – Cereal and milk: One desires to eat cereal and milk. In such a case, if the blessing of the cereal is Ha’adama, such as puffed wheat, and is not defined as Chaviv over the milk, then it is better for one to initially say a blessing of Shehakol and drink a small amount of the milk prior to saying a blessing of Ha’adama over the cereal. [If however the blessing of the cereal is Mezonos, or Shehakol, than one is to only say the blessing of the cereal and not say a blessing at all over the milk, unless the milk is also an Ikkur in its own right.]
- Granola with dried fruits and nuts: See Chapter 10 Halacha 10 Case 8 for the blessing on 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, as explained in Halacha 1F.
The law if the Ikkur is Chaviv:[63] Some Poskim[64] rule that the above rule that it is an act of piety to precede the blessing of the secondary food to that of the primary food only applies in a case where the primary food is not considered more beloved onto the person than the secondary food. However, if the Ikkur is considered more Chaviv than the secondary food then one is required to first say the blessing over the primary food and exempt with it the secondary food.[65] This applies even if the blessing over the secondary food is of a higher level than that of the primary food, such as the blessing of the secondary food is Haeitz or Ha’adama while the blessing over the primary food is Shehakol which in other circumstances would receive precedence to Shehakol[66] [as explained in Chapter 18].[67] This applies even if now at the time of eating the two foods together, the secondary food is considered more beloved then the primary food, and it is only when the secondary food is eaten alone then it is not as beloved as the primary food, nevertheless, a blessing should not be said over it at all.[68] [Furthermore, this applies even if the secondary foods is on occasion considered more beloved, so long as the primary fruit is currently more beloved and is more beloved the majority of the time.[69] However, if the secondary food is more beloved the majority of the time, or is currently more beloved independent of the Ikkur food, then one may precede the Tafel to the Ikkur.[70]] However, other Poskim[71] argue on all this and rule that it is always permitted and an act of piety to precede the blessing of the secondary food over the primary food, even if the primary food is considered more beloved. Practically, one is to be stringent like the first opinion not to precede the blessing the secondary food to that of a more beloved primary food, with exception to Shabbos and Yom Tov when one is doing so for the purpose of accumulating 100 blessings.[72]
- Example: One desires to drink an alcoholic beverage and afterwards eat a pickle is a chaser, then if the beverage is considered more beloved than the pickle, then one must proceed the blessing of the beverage and exempt with it the blessing of the pickle, with exception to Shabbos if he intends to do so for the sake of accumulating 100 blessings.
If Ikkur is Mezonos or Hamotzi:[73] Whenever the Ikkur is a Mezonos or Hamotzi product, then it is defined as similar to Chaviv[74], and hence one must precede the Mezonos or Hamotzi to the Tafel food.[75] Accordingly, the entire Midas Chassidus to precede a secondary food to a primary food only applies if the primary food is a blessing of Shehakol, Ha’adama, or Haeitz, and not if it is the blessing of Mezonos or Hamotzi.[76] This, however, is with exception to Shabbos and Yom Tov when one is doing so for the purpose of accumulating 100 blessings in which case one may precede the Tafel event to a Mezonos or Hamotzi product.[77] [Likewise, this is also with exception to cases in which there is doubt or debate as to whether the Mezonos or Hamotzi exempts the secondary food, in which case one should specifically precede the food to the Mezonos or Hamotzi.[78]]
Shehakol drink and wine:[79] As stated in Chapter 15 Halacha 5, the blessing of Hagafen on wine exempts all liquids. Seemingly, there is no Midas Chassidus applicable in such a case to precede the Shehakol of other beverages prior to saying Hagafen on the wine, and on the contrary one should specifically exempt the blessing of the other liquids with Hagafen.[80]
If Ikkur and Tafel are mixed or cooked with each other: Some[81] understand that the above Midas Chassidus to precede the blessing of the Tafel to that of the Ikkur only applies in cases that the Ikkur and Tafel are not mixed together and are simply being eaten together or separately one after the other. However, whenever they are mixed together, or they are cooked or baked together as a single dish, then one is never to precede the secondary food to the primary food being that the two foods are considered one. However, in truth this conclusion to differentiate between the two lacks proper evidence from Admur[82], and on the contrary there is no reason to differentiate between the various types of Ikkur Vitafel combinations, and in all applicable cases it is better to precede the blessing of the Tafel to the Ikkur.
Bracha Achrona – The after blessing of the Tafel:[83] Whenever one preceded the blessing of the secondary food to that of the primary food, as explained above, then if they share the same after blessing, then a single after blessing suffices, however, if they share two different after blessings then both after blessings must be recited, as the secondary food is only included in the after blessing of the primary food, when it was also included in the before blessing of the primary food.
G. Eating foods prior to a Hamotzi meal:[84]
In the previous Halacha we mentioned that it is praiseworthy if one to precede the Tafel to the Ikkur for the sake of increasing in blessings. In this Halacha we will explain how this rule applies prior to a meal of bread, and if indeed one may or may not begin eating foods prior to washing for bread, hence increasing in blessings. This question is especially pertinent on Shabbos when people tend to snack between Kiddush and Hamotzi, and the question is raised as to whether it is permitted for one to do so.
For the sake of increasing in blessings or due to hunger: If one plans to eat a certain food during the meal, and he only desires to eat it prior to the meal [because he is hungry or craves it, and lacks patience to wait for Hamotzi[85] or] in order to increase in blessings[86], then it is forbidden to eat it prior to saying Hamotzi and eating the bread[87], as (it is forbidden to increase in unnecessary blessings[88], as well as that) by doing so he transgresses the obligation which requires that the blessing of Hamotzi be given precedence over all other blessings. (Nevertheless, on Shabbos and Yom Tov, one who is lenient to eat between Kiddush and Hamoitz in order to accumulate 100 blessings is not to be chastised, as will be explained below.].)
- Example: One is about to wash and sit down to eat a pastrami sandwich. He may not remove some of the pastrami and eat some of it prior to washing simply due to a craving to taste the meat, and rather he is to first wash and say Hamotzi on the bread.
- On Shabbos, between Kiddush and Hamotzi, one may not begin nibbling at some of the dips and salads that are prepared simply because he doesn’t have patience or is too hungry to wait until Hamotzi is said.[89]
A food which one desires to only eat prior to the meal: Whenever one does not desire to eat a certain food during the meal but rather before the meal[90] then there is no prohibition for one to precede the eating of that food to before the meal.[91]
Appetizers – A food eaten to open one’s appetite:[92] On the basis of the previous ruling, it is permitted to eat prior to the meal any food which one desires to eat prior to the meal in order to open one’s appetite. This applies even if one plans to also eat this food during the meal.
The law on Shabbos: The previous allowances of appetizers only applies during the week, however, on Shabbos and Yom Tov since there is a Mitzvah for one to eat the Shabbos meal with appetite, and the main aspect of the meal is the eating of the bread[93], therefore it is a Mitzvah to not eat anything at all, even a mere appetizer which one desires to specifically eat only before the meal, prior to one eating the bread of Hamotzi. (Nevertheless, one who is lenient in this matter to eat between Kiddush and Hamoitz is not to be chastised[94]) [This applies even if he does not desire to eat the food specifically prior to the meal, and is doing so simply in order to increase in blessings[95]].)
Drinks:[96] There is no prohibition against saying Shehakol or Hagafen on a beverage prior to washing on bread for a meal, and on the contrary, some are even initially particular to do so and drink a little bit of water in order to be Motzi all of the drinks they have during the meal. [However, if one is not thirsty and is not doing so in order to be Motzi the drinks of the meal, and is rather doing so simply in order to taste the drink, then seemingly he is required to wait until after Hamotzi both due to the laws of precedence, and not to increase in unnecessary blessings.[97]]
H. Delaying dessert until after the meal to increase in blessings:[98]
[From the letter of the law, it is permitted for one to eat dessert before Bentching, if one wishes, whether on Shabbos or during the week.[99]] Nonetheless, initially it is better to only eat dessert after one has finished Bentching in order so one recite the proper after blessing on the desert and not have it included in Birchas Hamazon.[100] [This applies whether the dessert is fruits or cake.] This especially applies on Shabbos in order to increase in blessings and reach 100 blessings, although applies even during the week.
- Eating Tafel on own after Ikkur:[101]
Whenever an Ikkur has exempted a Tafel that was cooked or baked with it, a blessing is not recited on the Tafel even if one eats some of the leftover Tafel on its own, after the Ikkur.[102] [Certainly, if one eats some of the Tafel on its own while still eating the Ikkur, such as one eats some of the meat of stuffed pastry on its own, and then continues eating the pastry, then no blessing is recited on the Tafel.] However, if the Ikkur and Tafel are not mixed into each other and have not been cooked together [such as if one ate a cracker with herring simply to digest the herring which is salty], then if he eats the Tafel alone afterwards, a blessing must be recited.[103] [However, some Poskim[104] learn that even in the later case, one never says a blessing on the Tafel. Rather, a blessing is only said on the Tafel when it is also Chaviv.[105] Practically, in all cases that the Tafel was not cooked or mixed with the Ikkur, one should first say a blessing on the Tafel and taste some of it, and only then proceed to eat the Ikkur, and if one did not do so, then no blessing should be said on the Tafel, as Safek Brachos Lihakel.]
- Meat Burrekah: One ate meat filled pastry and has some leftover meat on his plate after finishing eating the pastry. No blessing is recited upon eating this leftover meat. See Halacha 2B!
- Example – Ice cream: One ate ice cream with a cone in order not to dirty his hands, and had no intent to eat the cone. Even if one eats some of the leftover ice cream cone at the end, according to some Poskim[106] no blessing is to be recited over it. [Practically, one should first say a blessing on the cone and taste some of it, and only then proceed to say a blessing on the ice cream, and if one did not do so, then no blessing should be said on the cone.]
- Leftover milk of the cereal: The milk that is leftover after eating cereal does not receive a blessing even if one desires to now drink it alone. Although initially one should first say a blessing on the milk and taste some of it, and only then proceed to say a blessing on the cereal if one knows that he will drink leftover milk in the end.
- Leftover bread crumbs: If one said a Shehakol on Shnitzel it exempts the breadcrumbs that are attached to the Shnitzel, including the leftover breadcrumbs that remain in the pan and they hence may be eaten without reciting a new blessing.
2. Defining the Ikkur and Tafel:
After having clarified all of the general rules and conditions of when the blessing over an Ikkur food can exempt with it the blessing of a Tafel food, a most fundamental aspect of the discussion will now be explained in this Halacha, which is how to identify the Ikkur versus the Tafel food. When is an ingredient in a mixture defined as and Ikkur and when as a Tafel? Is it simply psychological, based on one’s personal intent and preference, that when he likes one of the two foods more than the other it is defined as a Ikkur? Or, are there more defined rules and guidelines such as which is the majority ingredient, or, which ingredient is the purpose of the eating? Is it possible for a mixture to only have Ikkur foods, and if so how many blessings shall be said in such a case? So, as we will clarify in this Halacha, the definition of an Ikkur and Tafel is not necessarily subjective to the eaters personal preference of what he views as the main food, and it is rather dependent on a number of factors, such as, 1) Does the mixture contain a Mezonos or Hamotzi ingredient? 2) Is the food mixed together, cooked together, or is it eaten one on top of the other or one after the other? 3) Is there a majority ingredient in the mixture? 4) Is one of the ingredients only being eaten because of the other ingredient, such as to enhance it? 5) Are the ingredients large and individually recognizable form each other? All this will be clarified in this law.
A. The law when there is no Mezonos or Hamotzi ingredient involved:[107]
The Tafel is defined as the food added to enhance the Ikkur, and would not be eaten if not for Ikkur:[108] In a mixture of two foods or when eating two foods together [whether cooked or not cooked[109]], of two different blessings [of which neither are the blessing of Mezonos or Hamotzi], an Ikkur is defined as a food ingredient which is the main focus and intent of the dish, and can be eaten on its own even without the Tafel[110], while a Tafel is defined as a secondary ingredient which is simply eaten in order to enhance and improve the eating experience of the Ikkur ingredient. [By foods which are not mixed together but are eaten together then the Tafel is additionally determined by an ingredient which is only eaten due to the Ikkur ingredient[111] and he would not have eaten the Tafel food right now if not for the Ikkur food.[112]] In such a case, the rule is that one recites a blessing on the main food [i.e. Ikkur] and with it he exempts the secondary food [i.e. the Tafel]. [This applies even if the Tafel is the majority ingredient and even by a cooked food.[113] This applies even if the secondary food is of a greater significance than the primary food, such as a fruit which is secondary to a vegetable, nonetheless, the vegetable remains the Ikkur.[114] Likewise, even if the secondary food is more beloved than the primary food, the primary food remains defined as the Ikkur.[115] This applies even if the Tafel is a large piece of food which is recognizable on its own.[116] However, regarding very large pieces, see below! However, this does not apply if he would not want to consume the Ikkur without the secondary food which is also eaten for satiation or taste. In such a case the Ikkur intent food is considered the Tafel, and the secondary intent food becomes the Ikkur food for the blessing, and it is only when the Ikkur food can and would be eaten on their own separately that we say that they are both defined as Ikkur foods.[117]]
- Apple dipped in honey:[118] Only Haeitz is recited.
- Example – Honey coated hazelnuts:[119] Hazelnuts which are fried in honey to sweeten them receive the blessing of Haeitz, as the hazelnut is defined as the main Ikkur ingredient, while the honey is secondary to it and simply added to enhance and improve its taste.
- Example – Candy coated apples:[120] Apples which are dipped in a liquid candy or caramel paste to create a coating over the Apple receive the blessing of Haeitz, as the Apple remains the main ingredient while the coating is secondary to it, being added simply to enhance its eating experience.
- Fruit Jam:[121] Jam which is made with recognizable pieces of fruit or vegetable or spices and sugar or honey, the fruit or vegetable or spice is defined as the Ikkur even if the honey is the majority ingredient[122], and hence one recites a blessing of Haeitz or Ha’adama on the jam, depending on the blessing of the fruit.[123] [If the fruits are finely ground to the point that they are no longer recognizable than whether their blessing remains Haeitz is dependent on whether it is common for this food to be eaten in its ground state[124], and if not then its blessing is under debate as explained in length in chapter 14 Halacha 1.]
- Spiced honey and spiced sugar candy:[125] Honey or candy which is spiced with various different types of crushed spices in order to enhance the flavor, the honey is considered the Ikkur while the spices are considered secondary and hence the blessing is Shehakol [even if the spices are commonly eaten crushed, and hence would receive the blessing of Haeitz when eaten on its own[126]] as the spices are there to enhance the honey and give it flavor.
- Example – Onion with Avocado: Sliced Avocado with onion, even if onion is majority, say Haeitz on Avocado which is Ikkur.
- Example – Vegetable salad with craisins or olives:[127] Vegetable salad which contains craisins or olives, receives the before blessing of Hadama and after blessing of Borei Nefashos. [However, it is a Mitzvah Min Hamuvchar to first recite a blessing on the Tafel olives or craisins and then say a blessing on the vegetables, as explained in Halacha 1F.]
- Example – Rice with riasins:[128] Rice which contains raisins receives the blessing of the rice.
- Tuna salad with onions, or olives:[129] Tuna fish which contains onions or olives, receives the before blessing of Shehakol and after blessing of Borei Nefashos. [However, it is a Mitzvah Min Hamuvchar to first recite a blessing on the Tafel olives or craisins and then say a blessing on the vegetables, as explained in Halacha 1F.]
- Soup: See Chapter 16 for the blessing on the various different types of soups!
If both foods are main intent: In the event that both ingredients of the food dish are being eaten for their own intrinsic purpose, and neither ingredient is being eaten to enhance the other, or both ingredients are being eaten to enhance each other with both being the main intent, then both ingredients are defined as Ikkur foods. [This can be determined by evaluating whether one would desire at this time to eat each one of the foods in its own right even if the other food was not around. If indeed one would desire to eat each food on its own if the other food was not around, and is simply eating them both together being that they enhance each other, then they’re both defined as Ikkur foods.[130] If, however, one would not currently eat one of the two foods if not for the Ikkur food, then it is defined as a Tafel. Furthermore, even by an Ikkur food which is the main intent, if he would not want to consume it without the secondary food which is also eaten for satiation or taste, then it is considered the Tafel, and the secondary intent food becomes the Ikkur food for the blessing, and it is only when both foods are the main intent and can and would be eaten on their own separately that we say that they are both defined as Ikkur foods.[131]] Nonetheless, even when both ingredients are defined as Ikkur foods, in certain cases, we only say a blessing on the majority ingredient which due to its majority becomes defined as the Ikkur, as will be explained next.
Following the majority ingredient if both foods are Ikkur and cooked together:[132] In a mixture, whenever there is a food of one blessing which is defined as an Ikkur ingredient [as explained above] and a secondary food [i.e. Tafel] of another blessing, then one recites a blessing on the main food [i.e. Ikkur] and with it he exempts the secondary food [i.e. the Tafel] even if the Tafel is the majority ingredient.[133] However, if both foods are Ikkur foods [as explained above], as none of the foods are being eaten as secondary to the other [then if the ingredients are cooked together[134], such as stir fried ground meat with vegetables, or are mixed together to the point of being inseparable[135],] then the majority ingredient becomes defined as the Ikkur, and one recites a blessing only on the majority ingredient and with it exempts the minority ingredient which becomes defined as the Tafel.[136] [This applies even to a non-water liquid, that if the liquid and solid are both viewed as the Ikkur, and the liquid is the majority ingredient, then one says a blessing on the liquid and with it exempts the solid even if the solid is large.[137] This, however, is with exception to water, which is never considered the Ikkur over a solid Ikkur even when it is majority.[138] Likewise, possibly this is with exception to meat, which may require its own blessing even when cooked with majority vegetables.[139]]
Saying a blessing on both foods if both are Ikkur and not cooked and blended together:[140] If the two Ikkur foods are not mixed into each other [to the point of being inseparable[141]] and are not cooked together [i.e. a peach lettuce salad, cereal and milk when both are viewed as Ikkur], then one is to say a blessing on both foods even if one is the majority ingredient over the other.
Large pieces of foods:[142] Whenever a food is defined as an Ikkur either due to the intent of the cooking or due to it being the majority ingredient and another food is defined as a Tafel, the Ikkur exempts the Tafel even if the Tafel is large and recognizable on its own.[143] This however may be with exception to meat which may require its own blessing even when cooked with an Ikkur food.[144] [Furthermore, some Poskim[145] rule that very large and recognizable pieces even in a cooked mixture are never considered Tafel and always require an individual blessing. Practically, due to the doubt and debate, one should remove the large pieces from the mixture and recite a blessing over them, prior to saying a blessing on the Ikkur.[146] This is in addition to the Mitzvah Min Hamuvchar to always first recite a blessing on the Tafel food and then say a blessing on the Ikkur food even if the Tafel food is small, as explained in Halacha 1F. This, however, would only apply if the Tafel food is eaten at the very least for the sake of added satiation or taste. If however it is simply being eaten as a chaser after eating the Ikkur food[147], or for the sake of using it to scoop up the food and prevent dirtying one’s hands[148], then no blessing is said.]
- Example – Peach lettuce salad:[149] Typically, both are viewed as Ikkur when peaches are large slices. Hence, one is to recite a blessing on both individually, first on the peaches and then on the lettuce [as we do not follow majority by two Ikkurs of non-cooked mixtures nor when pieces are individually recognizable]. If peaches are very small, then typically the lettuce is viewed as Ikkur, so only Ha’adama is recited [although is Mitzvah Min Hamuvchar to recite first a blessing on the peaches].
- Example – Stir fry vegetables with meat or chicken:[150] Typically, both are viewed as Ikkur. Hence if majority is meat say Shehakol, if majority is vegetables, say Ha’adama. [However, in the event that only one of the two is viewed as the Ikkur, then only a blessing on the Ikkur is to be recited, although it is proper to precede the blessing of the Tafel to the Ikkur, especially if the Tafel food is large and individually recognizable.]
- Examples – Meat stew with vegetables: See Halacha 3B!
- Example – Cereal and Milk: Typically, cereal is viewed as Ikkur, so only say blessing on cereal. However, if one views both as Ikkur, then say blessing on both irrelevant of majority.
- Fruits or legumes cooked in honey or other non-water liquid:[151] If one cooked fruits or legumes in honey or other liquids other than water, for the sake of eating as a dish [and not as a jam preservative] then if both the fruits and the honey are viewed as an Ikkur then we follow the majority ingredient to determine the status of the Ikkur, and hence if it is majority honey than the blessing is Shehakol, and exempts with it the blessing of Haeitz over the fruit. This applies even if the fruits are not mashed or crushed and retain their appearance [i.e. whole or sliced fruit], being that they have been cooked together have become a single dish. If, however, one of the two ingredients is viewed as the Ikkur, while the second ingredient is only there to enhance and flavor the other ingredient, then one recites a blessing on the Ikkur and exempts the Tafel, whether it be the fruit or the honey.[152]
- Fruits or legumes eaten with honey – Not cooked:[153] If one mixed fruits or legumes in honey for the sake of eating as a dish [and not as a jam preservative] then if both the fruits and the honey are viewed as an Ikkur then we do not follow the majority and one must recite an individual blessing on both ingredients, if the fruits are not mashed or crushed and retain their appearance [i.e. whole or sliced fruit]. If, however, one of the two ingredients is viewed as the Ikkur, while the second ingredient is only there to enhance and flavor the other ingredient, then one recites a blessing on the Ikkur and exempts the Tafel, whether it be the fruit or the honey.
- Soup: See Chapter 16 Halacha 7 for the blessing to be said on soups that contain meat, vegetables, and Mezonos! See there Halacha 10 for the law of eating solids within a liquid that were not cooked together.
- Chicken salad, tuna salad; Greek salad with Cheese: If both the vegetables and the chicken, fish, or cheese, are viewed as the Ikkur, then a blessing should be said on both individually [first a Ha’adama and then a Shehakol as we do not follow majority by non-cooked mixtures]. If, however, the vegetables are viewed as Ikkur, then one is to say Ha’adama on the salad. If the chicken, fish, or cheese is viewed as Ikkur, then one is to say Shehakol on the salad. [In all cases, it is a Mitzvah Min Hamuvchar to first recite a blessing on the Tafel food and then say blessing on the Ikkur food even if the Tafel food is small, and certainly if it is a large individual piece.]
- Fruits mixed with or sprinkled on dairy products [ice cream, yogurt, etc] or Jello:[154] If both the fruit and the dairy products or jello are viewed as the Ikkur [i.e. large slices of fruit], then a blessing should be said on both individually [first a Haeitz and then a Shehakol as we do not follow majority by non-cooked mixtures]. If, however, the dairy product or Jello is viewed as the Ikkur [i.e. diced fruits sprinkled within or on top], then one is to say Shehakol on the mixture. If the fruit is viewed as the Ikkur [i.e. large fruit with minor amount of Jello or dairy], then one is to say Shehakol on the salad. [In all cases, it is a Mitzvah Min Hamuvchar to first recite a blessing on the Tafel food and then say blessing on the Ikkur food even if the Tafel food is small, and certainly if it is a large individual piece.]
B. The law by a Mezonos or Hamotzi ingredient:[155]
The general rule is that each of the five grains, being that it is referred to as Mazon[156], a satiating food, therefore it is considered the Ikkur even when it is not the main intent of the food dish and even when it is the minority ingredient.[157] However, this only applies if it contributes to the taste of the food, or is an intended for satiation purposes. However, if its intent is neither to contribute taste or satiation and is being added simply as a binder or for color then it is considered the Tafel. These rules will be now delineated throughout four different cases:
Case 1 Cooked – Flour ingredient or grain placed in recipe for taste or satiation:[158] All flour or kernels of the five grains that is entered into a food recipe for the sake of adding taste and making it into its final product [of taste or satiation[159], not texture] is considered the main ingredient [Ikkur] of the food, and hence the food receives only the blessing of Mezonos, even if the flour is a minority ingredient and is simply present to enhance the flavor of the majority food. [Meaning that even if the Mezonos ingredient is both the Tafel, and the minority, nonetheless, it is viewed as the Ikkur and the blessing of Mezonos exempts with it all the other ingredient blessings. This however only applies if the various ingredients have been mixed together and are inseparable such as in a cake, however, if the various ingredients are sitting side-by-side, such as in a Chulent, then all those foods that are large and individually recognizable are to have a blessing said over them prior to reciting a blessing over the Mezonos food, as explained in A.]
- Example – Kishkeh: Is Mezonos even if it only contains minority flour or Matzo meal while the majority ingredient is vegetables and meat.
- Chulent with barley or wheat: See Chapter 10 Halacha 10 Case 5! Is Mezonos even if it only contains minority barley or wheat, while the majority ingredient are potatoes and beans. 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 Hadama and Shehakol is to be said over the potato and meat. These blessings should be said first, before the Mezonos [as explained above in A regarding large pieces that due to dispute one should precede the non-Mezonos, and non-Ikkur, to the Ikkur food].
- Lekach – Honey cake:[160] Is Mezonos even if it contains minority flour while the majority ingredient is honey. See also Chapter 9 Halacha 6!
- Brownies: Is Mezonos even if it contains minority flour while the majority ingredient is chocolate. See also Chapter 9 Halacha 6!
- Cookies: Is Mezonos and Al Hamichyeh even if it contains minority flour while the majority ingredient are other ingredients [unless Koveia Seuda in which case it is Hamotzi].
- Legume bread with five grain flour:[161] Is Hamotzi 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. See Chapter 8 Halacha 6!
- Dough fillings [sweet and savory pastries]:[162] Dough which has been filled with sweets [i.e. such as honey, sugar, nuts and walnuts, hazelnuts, jelly, chocolate, caramel, fruits] is Mezonos and Al Hamichya when eaten as a snack, and requires the blessing of Hamotzi and Birchas Hamazon when eaten as a meal [i.e. Kevius Seuda]. See Chapter 9 Halacha 5D! Likewise, Hamotzi dough which is filled with meat, potatoes, vegetables, mushrooms, spinach, cheese, receives the blessing of Hamotzi, as such foods are meant for satiation and not for pleasure. See Chapter 9 Halacha 5E! This applies even if the filling is the majority product and ones main intent in eating this food is to eat the filling and not the dough, nevertheless the Hamotzi or Mezonos dough is considered the Ikkur being that he also has intent and desire to eat the dough. This applies even if one eats some of the filling alone after eating the pastry.[163] It is not necessary in such a case for one to be stringent and eat some of the filling on its own with a blessing, being that doing so would be a blessing in vain in the event that he already said a blessing of Mezonos or Hamotzi on the dough being that its blessing was already fulfilled.[164] [Furthermore, he should not even say a blessing and taste some of the filling prior to saying a blessing on the dough, due to it being an unnecessary blessing.[165]] However, if one removes the filling from the dough and plans to only eat it and not the dough, then one recites whatever blessing befits that filling, whether Haeitz, Ha’adama or Shehakol.[166]
Case 2 Cooked – Flour ingredient or grain placed in recipe as a binder for texture, or for color:[167] If the flour is placed simply for the sake of texture [i.e. a binder] or color [not taste], then the flour is considered the secondary ingredient [Tafel] and therefore the blessing would follow the main ingredient. This, however, only applies if one does not at all intend to eat the flour, if however one also intends to eat the flour [i.e. for the taste, calories, or any other purpose[168]], even though his main intent is for the majority ingredient, then the flour is considered the Ikkur and its blessing is Mezonos.[169]
- Cheesecake: Typically, is Mezonos [and Hamotzi if Koveia Seuda] even if it contains minority flour while the majority ingredient is cheese, being that the flour is placed not just for texture but also for taste or satiation. [If however the flour was only placed for texture without any intent to eat the flour, then it’s blessing is Shehakol.]
- Meat balls and meat loaf: Say Shehakol if intent of flour is for mere binding and texture. If added also for taste or satiation, then is Mezonos.
- Potato Kugel with flour: Say Ha’adama/Shehakol [depending on how ground the potatoes are] if intent of flour is for mere binding and texture. If added also for taste or satiation, then is Mezonos.
- Latkes with flour: Say Ha’adama/Shehakol [depending on how ground the potatoes are] if intent of flour is for mere binding and texture. If added also for taste, then is Mezonos.
- Chocolate balls:[170] Chocolate balls which are made of Mezonos biscuits are of Mezonos. When the chocolate balls are made of other non-Mezonos ingredients but contain flour, then if the flour is there for binding purposes, and not for taste or satiation, then they are Shehakol, if the flour is added for taste or satiation then its blessing is Mezonos. Likewise, chocolate balls which are made of non-Mezonos ingredients but are rolled in a Mezonos coating, are Shehakol if the coating is there for mere appearance purposes. If, however, it is added for taste, then one is to say two blessings, one on the Mezonos and one on the Chocolate ball, as will be explained in Case 4.
After blessing: Although, as we explained, if flour of one of the five grains is mixed into a food for non-texture only purposes the before blessing is Mezonos, nonetheless, the after blessing depends on the amount of five-grain flour present. If there is a Kezayis of five-grain flour within Achilas Peras, Al Hamichyah is recited; otherwise, there is a dispute, and one needs to eat additional foods to fulfill both blessings or consume the food within a meal to avoid uncertainty. See Chapter 10 Halacha 6!
Case 3 Cooked – Mere taste of flour or taste of grain in recipe:[171] We only view the five grain ingredient as the Ikkur in the event that there is actual substance of the five grains in the food. However if it merely contains its taste [such as if one cooked pasta in water and then drank that water, or used that water in a recipe[172]], then we do not view it as the Ikkur and the blessing is not Mezonos.
Case 4 Not cooked – Eating Mezonos with a food [not cooked together]:[173] Whenever there is a mixture of Mezonos together with another food and the Mezonos is not added for mere texture, then as stated above, the Mezonos is always viewed as the Ikkur and hence one recites a blessing on the Mezonos and with it exempts the other food. However, this only applies if the two foods are cooked together, if however the two foods were not cooked together, and one’s main intent is on both foods and there is a substantial amount of another food [i.e. a biscuit with a large amount of ice cream], then one is to say a blessing on both foods even though one is Mezonos [first Mezonos, and then a blessing on the second food].[174] [Furthermore, even when cooked together some Poskim learn that large recognizable pieces receive their own blessing even when Mezonos is Ikkur, as explained above in A.] However, if it is a small amount, such as a mere spread on crackers, then only one blessing over the crackers is recited.[175] [In all cases in which one is unsure, one should first say a blessing on the non Mezonos and taste some of it, and only then proceed to say a blessing on the Mezonos[176], and if one did not do so, then no blessing should be said on the non-Mezonos.] Now, all the above applies only if both the food and the Mezonos product are viewed as a primary ingredient of the food mixture, however, if the Mezonos is indeed viewed as the primary product with the second food viewed as a secondary product which comes to enhance the Mezonos product and is only eaten due to the Mezonos[177], to the point that if he would not currently be eating the Mezonos food then he would not be eating the Tafel food either[178], then one recites a blessing on the Mezonos product and with it he exempts the food. The same applies in the opposite case, that if the non-Mezonos food is viewed as the Ikkur, while the Mezonos food is viewed as secondary to it and is not at all being eaten for a purpose of taste[179] or satiation[180] and hence would not currently be eaten if not for the Ikkur food[181], and is simply being eaten as a chaser[182] or to prevent dirtying of the hands[183], then no blessing is said on the Mezonos product and the blessing that one says on the food exempts it.[184] If, however, one also intends on eating the Mezonos product for taste or satiation, then one is to recite [two blessings;] a blessings on the Mezonos product[185] and a second blessing on the primary food[186], unless the primary food is a small amount which becomes absorbed in the cracker, or is spread thinly over it.[187]
- Crackers dipped in wine or other alcohol:[188] One who is hungry and eats Mezonos dipped in wine or other alcoholic beverage needs to recite a blessing of Mezonos and with it he exempts the blessing over the wine and alcoholic beverage. This applies even if his main intent is on the alcohol and it is simply eaten with the Mezonos being that it is difficult to drink the alcohol alone, nonetheless, since he is hungry, we [positively[189]] assume that he intends on eating the Mezonos also for satiation, and therefore Mezonos must be said [being that Mezonos is always viewed as the Ikkur when eaten for satiation[190]]. However, if [he is not hungry at all being that] he just finish eating a meal [and recited Birchas Hamazon[191]], and his intent is only on the alcohol and he is simply dipping the Mezonos in it being that the alcohol is very strong and it is difficult for him to drink it alone, and he has no desire at all for the Mezonos, then one recites the blessing of Shehakol over it. However, if afterwards he eats some of the cracker on its own without any alcohol, then he must say a before and after blessing over it.[192]
- Crackers dipped in olive oil:[193] One who dips crackers in olive oil recites only the blessing of Mezonos [although must wash hands without a blessing prior to eating]. [If, however, he is doing so for the sole purpose of consuming the olive oil which he must do for health reasons, and he has no intent on the crackers, neither for taste nor for satiation and is simply eating it so the oil does not cause him damage, then a blessing is not recited on the crackers. In such a case, he is not required to even wash his hands even if he dips bread in the oil.[194]]
- Biscuits dipped in tea or coffee:[195] When one eats Biscuits with tea or coffee, the assumption is that his intent is both on the biscuit as well as on the tea and coffee, and hence he is to recite a blessing of Mezonos on the biscuits as well as a blessing of Shehakol on the tea or coffee, and drink some of the tea or coffee on its own without the biscuit. If, however, he does not plan to drink or sip any of the tea or coffee independently from the cup, and will only be using it to dip his biscuit inside than a single blessing of Mezonos suffices.
- Crackers dipped in honey or other spread:[196] One who is hungry and eats Mezonos dipped in honey or other spread needs to recite a blessing of Mezonos and with it he exempts the blessing over the honey and spread. This applies even if his main intent is on the spread and he is simply eating it with the Mezonos being that it is difficult to drink the honey or spread alone, nonetheless, since he is hungry, we [positively[197]] assume that he intends on eating the Mezonos also for satiation, and therefore Mezonos must be said [being that Mezonos is always viewed as the Ikkur when eaten for satiation[198]]. However, if [he is not hungry at all being that] he just finish eating a meal [and recited Birchas Hamazon[199]], and his intent is only on the honey and he is simply dipping the Mezonos in it being that the honey is very strong and it is difficult for him to eat it alone, and he has no desire at all for the mezonos, then one recites the blessing of Shehakol over it.
- Eating honey or jam with a pretzel: Only say Shehakol if one does not intend to eat the pretzel at all and is simply using it to spoon the jam so his hands not get dirty.[200] If eaten also for taste or satiation, then is Mezonos.
- Ice cream in cone – No intent on cone:[201] Only say Shehakol on ice cream if one does not intend to taste the cone at all and is simply using it to hold the ice cream. If eaten also for taste or satiation, then is Mezonos.
- Ice cream with intent on cone:[202] When eating ice cream in a cone and the intent is both on the ice cream and the cone, one is to recite a blessing of Mezonos over the cone and then Shehakol over the ice cream.
- Cereal and milk:[203] When eating cereal and milk, as typically done for breakfast, then if the main intent is both on the cereal and on the milk, such as if aside for eating the carbs of the cereal for energy, he would also like to consume a glass of milk, and is simply eating them together, then an individual blessing must be recited on both the cereal and the milk, first reciting the blessing of the cereal, and then recite the blessing of the milk. If the intent is only on the cereal, then the blessing of the cereal exempts the milk.
- Cracker with herring:[204] When eating a cracker with herring one is to recite a blessing of Mezonos over the cracker and then a Shehakol over the herring as they are both viewed as Ikkur [as even the cracker is being eaten for taste and/or satiation], unless one is eating the cracker simply so he does not burn his throat and is not doing so at all for taste or satiation of the cracker.
- Cracker with Tehini or Humus:[205] A single blessing of Mezonos is said as the spread is viewed as secondary to the cracker.
- Cracker with Tehini or Humus and pickle, olives, or jalapeno pepper: A single blessing of Mezonos is said as the spread and pickle is viewed as secondary to the cracker. However, if one will eat a large amount of the olive, or pickle etc on its own, then a separate blessing is to be recited over it.
- Croutons in salad:[206] Since the croutons are added for the sake of flavoring, one is to say a blessing on both the croutons and the salad, first saying a blessing on the croutons and then on the salad [unless the croutons are Hamotzi, in which case one only says a blessing on the croutons].
- Cracker sandwich with a food inside:[207] The blessing over crackers that is eaten with a spread or dip or other food, such as in a meat or cheese, is Mezonos. However, if the food within the cracker sandwich is part of the main intent of the food and is in large mount or size [i.e. many slices of meat or chunks of tuna], then a separate blessing is also to be recited over it.
- Spaghetti and meatballs: Spaghetti that is eaten together with meatballs, in which both foods are first cooked separately and then mixed, is to receive two blessings, a Mezonos on the spaghetti and then a Shehakol on the meatballs, as they are both viewed as Ikkur foods, and have not been cooked together to become a single dish, and the meatballs are distinct and large.
- Spaghetti and ground beef: Spaghetti that is eaten together with ground meat is to receive only the blessing of Mezonos, as typically the spaghetti is viewed as the Ikkur while the ground meat is viewed as the secondary food. However, if indeed the meat is viewed as the primary food, such as if one has a large amount of ground meat and a small amount of spaghetti, then one is to say blessing on both, a Mezonos on the spaghetti and then a Shehakol on the meat.
- Chocolate balls covered with bread crumbs:[208] Chocolate balls which are made of non-Mezonos ingredients but are rolled in a Mezonos coating, are Shehakol if the coating is there for mere appearance purposes. If, however, it is added for taste, then one is to say two blessings, one on the Mezonos and one on the Chocolate ball, as will be explained in Case 4.
- Cake with icing, or fruit, chocolate topping:[209] Cake which is coated with a topping of another blessing, one says a blessing on the cake [Mezonos, or Shehakol by Shehakol cake] and with it exempts the topping. However, if there is a large amount of topping, which is individually recognizable on the cake [i.e. chocolate covered nuts, or large pieces of fruits, or large amount of fudge] and ones intent is also on it, then two blessings should be said, one on the cake and a second on the topping.
- Ice cream sandwich:[210] It can be assumed that the intent upon eating ice cream sandwich that the intent is both on the ice cream and the sandwich, and hence one is to recite two blessings, one on the cookie, and another on the ice cream, making sure to eat some of the ice cream alone. If, however, there is a very thin layer of ice cream, then only a blessing of Mezonos is said.
- Sandwich cookies with cream – Oreo:[211] Sandwich cookies contain a very thin layer of cream, and hence only a blessing of Mezonos is said. However, in the event that one desires to only eat the cream, or plans to first eat the cookie without the cream, and then eat the cream without the cookie, then two blessings are recited.
- Crembo:[212] Crembo, also known as Krembo, is a beloved Israeli treat—a chocolate-coated marshmallow delight perched on a biscuit base. The name itself is a playful contraction of Hebrew words meaning “cream in it” (קרמבו). Since it contains a large amount of cream which is considered the main intent of the treat, therefore two blessings must be said, first a Mezonos on the biscuit which is independently eaten for its taste, and then a Shehakol on the cream.
Case 5 – Eating Hamotzi with a food [not cooked together]:[213] Whenever Hamotzi is together with another food, and the Hamotzi is eaten for taste or satiation[214], and certainly when it is the Ikkur, then one recites a blessing of Hamotzi and with it he exempts the other food, even if the other food is also an Ikkur, as Hamotzi exempts all meal foods. This applies even if the two foods are not cooked together and one’s main intent is on the other food and there is a substantial amount of the other food [i.e. sandwich with piles of meat inside].[215] If however the bread is the Tafel food and is not being eaten for any purpose of taste or satiation and hence would not currently be eaten if not for the Ikkur food[216], and is simply being eaten as a chaser[217] or to prevent dirtying of the hands[218], with the other food viewed as the Ikkur, then no blessing is said on the bread and the blessing that one says on the Ikkur food exempts it.[219] Furthermore, one is not even required to wash his hands prior to eating the Tafel bread[220], however one should beware to eat less than a Kebeitza of the bread.[221] Now, being that when eating bread as a chaser it is difficult to ascertain whether one is also intending to eat it for satiation, therefore, one is to avoid eating bread as a chaser, and when he desires to do so he should precede the eating of the bread to the drink, and hence say a Hamotzi on the bread.[222]
- Bread sandwich with a food [even a fruit or sweet spread]:[223] The blessing over bread that is eaten with a spread or dip or other food, such as in a meat sandwich, is always Hamotzi, even if the food within the sandwich is the main intent and majority food, nonetheless, the bread is considered the main food and exempts all of the other foods with its blessing.
- Eating bread with heavily salted herring:[224] One who desires to eat heavily salted herring and in order so it does not damage his throat desires to eat bread with it, then the bread is considered secondary to the fish and is exempt with its blessing [of Shehakol].
- Example – Bread dipped in alcohol:[225] One who desires to eat prior to the meal bread dipped in an alcoholic beverage needs to recite a blessing of Hamotzi on the bread and with it he exempts the blessing over the alcoholic beverage. This applies even if his main intent is on the alcohol and is simply eaten with the bread being that it is difficult to drink the alcohol alone, nonetheless, since it is before a meal, we [positively[226]] assume that he intends on eating the bread also for satiation, and therefore Hamotzi must be said. However, if [he is not hungry at all being that] he just finish eating a meal [and recited Birchas Hamazon[227]], and his intent is only on the alcohol and he is simply dipping the bread in it being that the alcohol is very strong and it is difficult for him to drink it alone, and he has no desire at all for the bread, then one recites the blessing of Shehakol over it. However, if afterwards he eats some of the bread on its own without any alcohol, then he must say a before and after blessing over it.[228]
- Bread dipped in olive oil:[229] One who dips bread in olive oil recites only the blessing of Hamotzi. If, however, he is doing so for the sole purpose of consuming the olive oil which he must do for health reasons, and he has no intent on the bread, neither for taste nor for satiation, then a blessing is not recited on the bread. In such a case, he is not required to even wash his hands even if he dips bread in the oil.
- Bread dipped in tea or coffee:[230] One who dips bread in tea or coffee recites only the blessing of Hamotzi, even if he plans to drink some of the coffee alone without the bread [after he says Hamotzi].
Case 6 – Flour placed into drink: Thin flour-based drinks are Shehakol and Borei Nefashos when consumed for quenching thirst. Thick flour-based drinks are Mezonos and Al Hamichya when consumed for satiation, even if semi-thick. See Chapter 10 Halacha 11 for the full details of this matter.
C. The law by large pieces of foods:[231]
*This Halacha is a summary of the information recorded above in A-B.
Technically, when one food is defined as the main (Ikkur) and another as secondary (Tafel), the blessing over the main food covers the secondary, even if the secondary is large and distinct. Exceptions may apply, such as for meat, which could require its own blessing. For very large and noticeable pieces in a mixture, some authorities suggest removing them and reciting a separate blessing before blessing the main food, and so is the recommended practice. This applies to all mixtures, including Mezonos with other blessing foods, and including cooked and non-cooked mixtures, with exception to Hamotzi, which always exempts all other foods secondary to it, even if large. In addition, regarding Mezonos foods, whenever they are not the primary food and are only viewed as a primary food due to giving taste or being eating for satiation, then one should precede the blessing of Mezonos to that of the other food, however, when indeed the Mezonos product is the primary food in its own right, then one should precede the blessing over the large and recognizable secondary food to that of the Mezonos, in order to escape the doubt. [This, however, would only apply if the Tafel food is eaten at the very least for the sake of added satiation or taste. If however it is simply being eaten as a chaser after eating the Ikkur food, or for the sake of using it to scoop up the food and prevent dirtying one’s hands, then no blessing is said.]
3. The various scenarios of Ikkur and Tafel:
*Much of this Halacha is a recompilation of the information recorded above in Halacha 2 and hence while the general summary of the law will be recorded here, we will not repeat its various details nor the sources and footnotes.
A. Mixtures Case 1 – Cooked blended[232] food with ingredients of two different blessings:
Without Mezonos ingredient [i.e. Puréed chicken vegetable soup, Potato Kugel]: See Halacha 2A! In general, all finely blended and ground products lose their distinct blessing and become the blessing of Shehakol, as explained in length in chapter 14. Accordingly, the blessing to be recited on such foods is Shehakol, hence making the laws of Ikkur Vitafel irrelevant. Nonetheless, there do exist cases there in which we explained that even if the product is ground it still retains its original distinct blessing as explained in chapter 14 [i.e. applesauce and potato Kugel according to some opinions]. Likewise, by vegetable soup, in certain scenarios [i.e. vegetables which are commonly eaten cooked, and purpose of cooking is also for liquid and was cooked without meat or chicken] we rule that the liquid of the soup retains the Ha’adama blessing, as explained in chapter 16 Halacha 3. The rule in such cases of cooked blended mixtures of two different blessings would be to recite only the blessing of the Ikkur ingredient, and if both ingredients are viewed as Ikkur ingredients, then one recites the blessing of the majority ingredient. In such cases a Tafel is defined as a secondary ingredient which is simply eaten in order to enhance and improve the eating experience of the Ikkur ingredient.
- Example – Applesauce sweet potato mix [i.e. baby food]: If apples and sweet potatoes were cooked and then made into applesauce which was mixed with ground sweet potato, as is commonly done for babies, then those who hold that the blessing of applesauce is Haeitz would follow the Ikkur ingredient, and if the Ikkur ingredient is the applesauce, then it’s blessing is Haeitz. If both are viewed as Ikkur ingredients, then one follows the majority.
- Potato Kugel: The blessing on finely ground potato Kugel is Shehakol due to the grinding, as explained in chapter 14 Halacha 3.
- Example – Pureed vegetable soup: If one blended the vegetables and made purée, then if both the vegetables and liquid viewed as an Ikkur product, then the proper blessing on such soup would follow the majority ingredient. If the majority ingredient is the broth, then the blessing is Ha’adama. If the majority ingredient is the vegetables, then it’s blessing is Shehakol. If one of the two ingredients is viewed as the Ikkur product, and the second as the secondary, then the blessing would follow that of the Ikkur product irrelevant as to which one is the majority. See Chapter 16 Halacha 3!
- Pureed chicken vegetable soup: By puréed chicken soup with vegetables the blessing would always be Shehakol, as all ingredients included in the broth and blended vegetables are Shehakol. See Chapter 16 Halacha 3!
With Mezonos ingredient [i.e. Kishkeh, brownies, or puréed barley soup]: See Halacha 2B Case 1-3! If a grain ingredient from the five grains [such as wheat flour] is added to a blended cooked food dish for taste or satiation, it is considered the primary ingredient (Ikkur), and the food’s blessing is Mezonos, even if the grain product is a minority ingredient. [Thus, the blessing on Kishkeh or brownies is Mezonos. Al Hamichyah however is only recited if there is a Kezayis of grain within Achilas Peras, otherwise, there is debate, and one needs to eat additional foods to fulfill both blessings.] If the grain is added for mere texture or color without any intent to eat it for satiation or taste, the grain is secondary (Tafel), and the blessing follows the main ingredient. If only the taste of the grain is present in the food (without substance), the blessing is not Mezonos.
- Examples: See Halacha 2B Cases 1-2!
- Pureed Barley soup: Pureed barley soup is Mezonos and Al Hamichyah according to all, as is the rule with all thick beverages that contain ground five grain kernels. See Chapter 10 Halacha 11.
B. Mixtures Case 2 – Cooked mixed foods with solid ingredients of two different blessings:
Without Mezonos [i.e. Stew, Soup, Stir fry]: See Halacha 2A! The rule by cooked mixed foods of two different non-Mezonos blessings is to recite only the blessing of the Ikkur food, and if both ingredients are viewed as Ikkur foods, then one recites the blessing of the majority ingredient. [In such cases, a Tafel is defined as a secondary ingredient which is simply eaten in order to enhance and improve the eating experience of the Ikkur ingredient.] However, by large pieces of Tafel food, then to escape the debate of whether such food is defined as an Ikkur, one is to first say blessing on the Tafel food and then say blessing on the Ikkur food. [Indeed, it is a Mitzvah Min Hamuvchar to always first recite a blessing on the Tafel food and then say blessing on the Ikkur food even if the Tafel food is small, as explained in Halacha 1F!]
- Examples: See Halacha 2A!
- Soups: See Chapter 16 Halacha 3-7!
- Examples – Meat stew with vegetables or legumes [i.e. Non grain Chulent]: Typically, both the meat and vegetables are viewed as Ikkur. Hence if majority is meat say Shehakol, if majority is vegetables, say Ha’adama. However, in the event that only one of the two is viewed as the Ikkur, then only a blessing on the Ikkur is to be recited. [Practically, however, in all cases it is proper to precede the blessing of the Tafel to the Ikkur and hence say two blessings, one on the Tafel and then one on the Ikkur, especially if the Tafel food is large and individual recognized. Thus, even when the meat is the Ikkur or majority, one should first recite a blessing over the vegetables and only then on the meat, and if the vegetables are the Ikkur or majority, then one should precede the blessing of the meat and then say a blessing on the vegetables.]
- Stuffed cabbage or peppers with meat:[233] Typically, the stuffing is viewed as the Ikkur and hence one should say a blessing only on the stuffing and not recite blessing on the cabbage or peppers. [Practically, however, it is proper to precede the blessing of the Tafel to the Ikkur, and thus say Ha’adama on the cabbage or pepper and then Shehakol on the stuffing. This especially applies in this case that the cabbage is large and individual recognized and will perhaps also be eaten on its own.]
With Mezonos [i.e. Chulent]: See Halacha 2B Cases 1-3! When a grain ingredient from the five grains [such as barely or wheat] is added to a mixed cooked food dish it is typically added for taste or satiation, and is hence always considered the primary ingredient (Ikkur), and the food’s blessing is Mezonos, even if the grain product is a minority ingredient. If however the mixture contains large and individually recognizable non-Mezonos foods, then these foods are to have a blessing said over them prior to reciting a blessing over the Mezonos food. [Thus, the blessing on Chulent which contains wheat or barely is Mezonos, and if it contains large pieces of meat or potatoes, then one is to first say Shehakol or Ha’adama on them, and then Mezonos on the grains. Al Hamichyah however is only recited if one ate a Kezayis of grain within Achilas Peras.] However, if only the taste of the grain is present in the food (without substance, such as if one cooked the barley in a bag in the cholent and then removed it to serve separately), the blessing is not Mezonos.
- Example – Matzah ball chicken soup: If one cooked chicken soup with a Mezonos product, such as noodles or Matzah balls, then when eating also large recognizable pieces of vegetables and meat, then one is to first say a blessing of Hadama on the vegetables and Shehakol on the meat, and then a Mezonos on the noodles or Matzah balls. See Chapter 16 Halacha 4-5!
- Knedilach or Lukshun noodles with chickpeas or other legumes:[234] One recites a blessing of Mezonos on the Knedilach or Lukshin, and with it exempts the chickpeas, even if the chickpeas are recognizable [as the pieces are small in size]. The same applies for other legumes.
C. Mixtures Case 3- Non-cooked[235] mixtures which contain foods of two different blessings [i.e. Salad, cereal and milk]:
Without Mezonos [i.e. Peach lettuce salad, Tuna salad, Ha’adama cereal and milk]: See Halacha 2A! The rule by non-cooked mixed foods of two different non-Mezonos blessings is to recite only the blessing of the Ikkur food, and if both ingredients are viewed as Ikkur foods, then one recites a blessing on both foods irrelevant of the majority food. [In such cases, a Tafel is defined as a secondary ingredient which is simply eaten in order to enhance and improve the eating experience of the Ikkur ingredient.] By large pieces of Tafel food that are eaten for satiation or taste, then to escape the debate of whether such food is defined as an Ikkur, one is to first say blessing on the Tafel food and then say blessing on the Ikkur food. [Indeed, it is a Mitzvah Min Hamuvchar to always first recite a blessing on the Tafel food and then say blessing on the Ikkur food even if the Tafel food is small, as explained in Halacha 1F!]
- Examples: See Halacha 2A!
- Beverage mixed with oil:[236] Oil which is mixed into a drink for non health purposes, the drink is considered the main ingredient, and hence only the blessing of Shehakol is to be recited.[237] [However, if it is mixed with plain water, then no blessing is recited, being that it has no pleasant taste, unless one is thirsty and desires to quench his thirst.[238]] However, by olive oil that was added for health purposes, such as one who has a sore throat and desires to soothe his throat with the olive oil, then the olive oil is considered the main ingredient even if it is the minority ingredient[239], and hence one is to say the blessing of “Haeitz” on the beverage and with this blessing he exempts the Shehakol blessing of the other ingredients which are secondary to it.[240] [In the event that he consumed a Revius of the olive oil in the drink within the amount of time of Achilas Peras then he recites an after blessing offal Hapeiros on the oil.[241] This however only applies if the olive oil was mixed beverages other than water, which have a good taste, if however, it was mixed with plain water, then no blessing is recited at all even when drunk for health purposes.[242]]
With Mezonos [i.e. Crouton salad]: See Halacha 2B Case 4! When a Mezonos ingredient is added to a cold food mixture it is typically added for taste or satiation, and is hence always considered the primary ingredient (Ikkur), and the food’s blessing is Mezonos, even if the Mezonos product is a minority ingredient. If however the mixture contains large and individually recognizable non-Mezonos foods, then these foods are to have a blessing said over them prior to reciting a blessing over the Mezonos food. [Thus, the blessing on salad which contains Mezonos croutons is to first say Ha’adama on the salad, and then Mezonos on the croutons. Al Hamichyah however is only recited if one ate a Kezayis of croutons within Achilas Peras.]
- Examples: See Halacha 2B!
D. Not cooked, nor mixed, but eaten together – Two foods of two different blessings eaten together [i.e. Cracker with Tehini or herring]:[243]
Definition of Tafel: In such cases, a Tafel is defined as an ingredient which is only eaten due to the Ikkur ingredient[244], to the point that if he would not currently be eating the Ikkur food then he would not be eating the Tafel food either.[245]
Without Mezonos [i.e. Legume cracker with fruit or tomato]: See Halacha 2A! The rule when eating together foods of two different non-Mezonos blessings with one being an Ikkur and the second a Tafel, is to recite only the blessing of the Ikkur food. If both ingredients are viewed as Ikkur foods, then one recites a blessing on both foods irrelevant of the majority food. By large pieces of Tafel food that are eaten for taste or satiation, then to escape the debate of whether such food is defined as an Ikkur, one is to first say blessing on the Tafel food and then say blessing on the Ikkur food. [Indeed, it is a Mitzvah Min Hamuvchar to always first recite a blessing on the Tafel food and then say blessing on the Ikkur food even if the Tafel food is small, as explained in Halacha 1F!]
- Examples – Legume cracker with sliced avocado or tomato: When eating a legume cracker that receives the blessing of Shehakol [i.e. potato flour cracker, buckwheat cracker etc.] together with a slice of fruit [i.e. avocado] or vegetable [i.e. tomato] then being that one typically views the cracker as the Ikkur and the fruit or vegetable is individually recognizable, therefore one is to first recite a blessing on the tomato or avocado and then recite a blessing of Shehakol on the cracker. In the event that one views the fruit or vegetable as the primary food, then the opposite order is to be followed.
With Mezonos [i.e. Mezonos cracker with fish]: See Halacha 2B Case 4! The general rule when eating together foods of two different blessings with one being Mezonos which is eaten for taste or satiation, is to recite only the blessing of Mezonos and exempt with it the other food, even if the other food is also an Ikkur food, but is a mere spread and the like. If however the other food is likewise an Ikkur food and it is large and individually recognizable, then these foods are to also have a blessing said over them after the blessing is said over the Mezonos food. [i.e. First a Mezonos on the cracker and then a Shehakol on the herring.] The above however only applies when both the Mezonos and non-Mezonos food are being eaten for taste or satiation, if however one of the two foods is not being eaten for any purpose of taste or satiation, but rather as a chaser[246] or to prevent dirtying of the hands[247] with the other food viewed as the Ikkur, then no blessing is said on the Tafel product, even if it is Mezonos, and the blessing that one says on the Ikkur food exempts it.[248]
- Examples: See Halacha 2B Case 4!
With Hamotzi [i.e. bread with fish]:[249] See Halacha 2B Case 5! When Hamotzi is eaten for taste or satiation, it exempts all accompanying meal foods, even if they are Ikkur. However, if bread is a Tafel food, eaten only as a chaser or to avoid dirtying hands, the blessing on the Ikkur food suffices, and no separate blessing is needed for the bread. Furthermore, one is not even required to wash his hands prior to eating the Tafel bread, however one should beware to eat less than a Kebeitza of the bread. Now, being that when eating bread as a chaser it is difficult to ascertain whether one is also intending to eat it for satiation, therefore, one is to avoid eating bread as a chaser, and when he desires to do so he should precede the eating of the bread to the drink, and hence say a Hamotzi on the bread.
- Examples: See Halacha 2B Case 5!
E. Two foods of two different blessings eaten one after the other [i.e. Whisky and pickle or cracker or bread as chaser; coffee and biscuits]:[250]
Whenever a second food is eaten after a first food, and the reason for eating the second food is only due to the first food, such as one who eats a pickle after drinking a shot of whiskey, then if one has no intent of eating the second food neither for taste or satiation, then no blessings to recited over it. This applies even if the chaser is bread, that one does not recite a blessing over it in such a case. Furthermore, one is not even required to wash his hands prior to eating the Tafel bread[251], however one should beware to eat less than a Kebeitza of the bread.[252] [This applies even if one is eating three foods, with the second food being secondary to the first food, such as eating herring after eating something sweet and the third food being secondary to the second food, such as then eating bread after the herring, nonetheless all the foods are exempt with the blessing said on the first food.[253]] However, if the bread, or other chaser food, is eaten also for satiation, then a blessing must be said over it. [Thus by a meal, snack, Farbrengen, in which one is also having Mashkeh a blessing must be made on the chaser as one typically intends to also eat the Mezonos for satiation. If however one is only intending on the Mashkeh then no blessing is said on the chaser.] Now, being that when eating bread as a chaser it is difficult to ascertain whether one is also intending to eat it for for satiation, therefore, one is to avoid eating bread as a chaser[254], [and when he desires to do so he should precede the eating of the bread to the drink, and hence say a Hamotzi on the bread, as explained in Halacha 1F]. [Some Poskim[255] learn that this stringency is limited to bread, and not other foods, however, in truth one is regardless encouraged to always precede the secondary food to that of the primary for the sake of increasing in blessings, as explained in Halacha 1F.]
- Biscuits eaten with tea or coffee:[256] When one eats Biscuits with tea or coffee, and takes a sip of the tea and coffee after eating the biscuit, and vice versa, the assumption is that his intent is both on the biscuit as well as on the tea and coffee, and hence he is to recite a blessing of Mezonos on the biscuits as well as a blessing of Shehakol on the tea or coffee [following Dinei Kadima], and so is the widespread custom.
F. Eating the Tafel before the Ikkur [bread eaten before whisky drink]:
See Halacha 1E!
G. Law of Ikkur Vitafel when eating solids within liquids:[257]
This law is an excerpt from the law which featured in chapter 16, dealing with the laws of soups. See there for the full details of the subject.
Eating both food and liquid together – Main intent for solid: If one plans to consume both the solid and the liquid together, then we follow the laws of Ikkur Vitafel. Accordingly, if one’s main intent of placing the food inside of the liquid was for the sake of consuming the food, then one only recites the blessing on the food and exempts with it the liquid which is secondary to it and hence no blessing is recited upon consuming the liquid. This applies even if the liquid is wine, nonetheless, if it is secondary to the solid, then it’s blessing is exempted with the blessing on the solid.[258] [Nonetheless, in the event that the solid is not more beloved than the liquid and is not a blessing of Mezonos, then it is proper to increase in blessings and first recite a blessing on the secondary item which is the liquid, and only then recite a blessing on the solid, rather than exempt the liquid with the solid.[259]]
- Example – Cereal and milk: When eating cereal and milk, as typically done for breakfast, then if the main intent is on the cereal and the purpose of the milk is simply to soften the cereal and add some taste to it, then one recites only the blessing of the cereal and no blessing is recited on the milk [even if he happens to drink a spoon of milk on its own without any cereal in it].
- Fruit salad with juice; Vegetable salad with a lot of gravy: When eating fruit salad or vegetable salad with its juice and gravy, then if the main intent is on the fruit and vegetable salad and not its liquid then no blessing is recited on the fruit juice or vegetable gravy [even if one drinks a spoon of it on its own without any fruit or vegetables in it]. This applies even if the fruit salad contains wine.
Eating both food and liquid together – Main intent for liquid: If one’s main intent in placing the solid inside of the liquid was for the sake of the liquid, so the liquid receive some of its taste [or for some other reason to help facilitate the drinking of the liquid[260]] then the liquid is considered the Ikkur [and one only recites a blessing on the liquid[261], and does not recite a blessing on the solid[262]].
Eating both food and liquid together – Main intent for both solid and liquid: If, however, one’s main intent was on both the solid and liquid then two individual blessings are to be recited on the solid and liquid, one blessing for the solid and one blessing for the liquid. In this regard, we do not follow the majority product to establish it as the Ikkur product, and we rather recite a blessing on both products. One is to first recite a blessing over the solid [i.e. Haeitz, Ha’adama, Mezonos] and eat from it a little bit[263], and only afterwards recite a blessing of Shehakol on the liquid. This rule applies even if the solid food is one of the five grains [i.e. Mezonos] nevertheless, we recite a separate blessing on the liquid if it is the main intent or part of the main intent.[264]
- Example – Cereal and milk: When eating cereal and milk, as typically done for breakfast, then if the main intent is both on the cereal and on the milk, such as if aside for eating the carbs of the cereal for energy, he would also like to consume a glass of milk, and is simply eating them together, then an individual blessing must be recited on both the cereal and the milk, first reciting the blessing of the cereal, and then reciting the blessing of the milk.
Case Examples
4. Common Case Examples:
A. Chocolate covered fruits and nuts?[265]
The general law of Ikkur and Tafel: Whenever one eats two foods together then one recites a blessing on the main food [i.e. Ikkur] and with it he exempts the secondary food [i. e. the Tafel].[266] This applies even if the foods are not mixed together but are simply being eaten together.[267] If one’s main intent is on both foods, and they were not mixed into each other or cooked together, then one is to say a blessing on both foods even if one is the majority ingredient over the other.[268]
The debate regarding chocolate covered fruits and nuts: The Poskim debate as to what is considered the main food in chocolate covered fruits and nuts, and thereby debate the blessing that should be said over them. Some Poskim[269] rule that the main intent is on the fruit/nut and therefore its blessing is always Haeitz or Hadama [depending on the nut/fruit]. Other Poskim[270], however, rule that the main food is the chocolate and therefore its blessing is always Shehakol. Other Poskim[271] rule that both the chocolate and fruit/nut are considered the main food, and therefore one is to say a blessing on both. Other Poskim[272] rule that one is to follow whichever of the two are the majority ingredient. This latter approach, however, is clear negated by Admur.[273]
The final suggestive ruling: When eating a chocolate covered nut or fruit, then if one’s main intent of eating is on the fruit or nut [such as if it has a very thin layer of chocolate[274]], then he states the blessing of the filling [Haeitz/Hadama] and exempts with it the blessing of the chocolate. If, however, one’s main intent is on the chocolate [such as if it has a very thick layer of chocolate[275], or if he eats the nut/fruit simply to avoid Bal Tashchis[276]], then its blessing is Shehakol. If one’s main intent is on both the chocolate and the fruit/nut, then one recites two blessings; Shehakol on the chocolate and after eating some of the chocolate, he recites a Haeitz/Hadama on the fruit/nut. When reciting a Shehakol on the chocolate he is to explicitly have in mind to not exempt the fruit/nut that is inside.[277] If, however, one has other Haeitz/Hadama food available, then he is to first say the blessing of Haeitz/Hadama, having in mind to exempt the filling of the chocolate, and then say the blessing on the chocolate.[278]
If one is in doubt as to his main intent: If one is unsure as to what is his main intent, then he has three options available: 1) Separate the chocolate from the filling and first say a blessing on the filling and then a Shehakol on the chocolate.[279] 2) Say a blessing of Shehakol/Haietz/Hadama on other foods and have in mind to include it. 3) Say Shehakol on the chocolate and have in mind to include the fruit/nut.[280]
If one first sucks the chocolate and then eats the nut/fruit: If one plans to first suck the chocolate of the fruit/nut and then eat the fruit/nut afterwards, then some Poskim[281] rule that the blessings nevertheless remain as stated above, and hence if his main intent is on the fruit/nut then only a Haeitz/Hadama is recited.
Chocolate bar with rice or nuts inside:[282] Chocolate bars which contain rice or nut pieces inside are Shehakol according to all.
B. Blessing on Twizzlers:
The ingredients of Twizzlers: The Twizzler candy produced by Hershey corporation contains as main ingredients: Corn syrup, wheat flour, sugar, and cornstarch. As per the information received from the OU, who supervises the Kashrus of the product, the Twizzler contains 25% wheat flour.
The general law by products that contain flour:[283] All flour that is entered into food for the sake of adding taste and making it into its final product [of taste] is considered the main ingredient [Ikkur] of the food, even if the flour is a minority ingredient and is simply present to enhance the flavor of the majority food. Such a food receives the blessing of Mezonos.[284] However, if the flour is placed simply for the sake of texture or color [not taste], then the flour is considered the secondary ingredient [Tafel] and therefore the blessing would follow the main ingredient.[285] This, however, only applies if one does not at all intend to eat the flour, if however one also intends to eat the flour, even though his main intent is for the majority ingredient, then the flour is considered the Ikkur and its blessing is Mezonos.[286]
The law regarding Twizzlers: Clarifying the correct blessing to say over the Twizzler requires verification of the purpose of the flour ingredient. If its purpose is simply as a binder, and one has no intent to eat the flour, then its Ikkur/Main ingredient is considered to be the corn syrup and its blessing is Shehakol. If, however, the flour also serves to give taste to the product, and that is its intended purpose, then its blessing is Mezonos. Practically, the Hershy company does not divulge the intended purpose of the flour, and whether it is for taste or as a binder. A Kashrus representative of the OU, explained that companies do not really comprehend the difference between a binder and taste, as all binders also give taste, and contribute to the final taste of the product. Practically, Rabbi Yisrael Belsky OBM of the OU thoroughly reviewed the product, its ingredients and formulas and concluded the intended use of the flour is as a binder and not for the purpose of taste, and therefore its blessing is Shehakol. This would be the proper blessing even if we could not factually conclude that the flour is used simply as a binder, due to the fact that Shehakol is Yotzei a Mezonos food Bedieved, and therefore when in doubt a Shehakol is recited.[287] Certainly one cannot recite a Mezonos over the Twizzlers, as perhaps its use is only as a binder, and the blessing of Mezonos would therefore be a Brach Levatala. Some[288] however maintain that due to the unclarity of the purpose of the flour it is proper for a G-d fearing Jew to say the blessing of Shehakol and Mezonos on two different foods.
Summary: One is to recite a Shehakol over Twizzlers, and not a Mezonos. Those who desire to be meticulous are to recite a Mezonos and Shehakol on two different foods.
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C. Onion rings [i.e. breadcrumb coated rings of onion]:[289]
Onion rings are typically made through coating a ring of an onion in a flour based dip and then deep frying them. In addition, some then coat the ring with dry bread crumbs, hence adding a further layer of Mezonos product to the ring. In both cases, one recites the blessing of Mezonos upon eating onion rings.[290]
D. Coated peanuts:
Flour coated peanuts:[291] Coated peanuts are typically made through coating a peanut in a flour based dip and then baking them. One recites the blessing of Mezonos upon eating coated peanuts.[292]
Chocolate/caramel/honey coated peanuts:[293] Chocolate/honey/caramel coated peanuts receive the blessing of Hadama.[294]
E. Breaded Schnitzel [fish/chicken schnitzel]:
Schnitzel is typically made through coating a slice of fish/chicken with bread crumbs or Matza meal. Some Poskim[295] rule its blessings is Shehakol.[296] Other Poskim[297] rule its blessing is Mezonos.[298] Practically, the custom is to recite Shehakol over Schnitzel.[299] If however, there is a large amount of crumbs on the schnitzel which forms a thick layer over the chicken/fish and is intended to be eaten also for its own sake, then a blessing of Mezonos is recited.[300]
May one eat the leftover bread crumbs that are in the pan?[301]
If one said a Shehakol on Shnitzel it exempts the breadcrumbs that are attached to the Shnitzel, including the leftover breadcrumbs that remain in the pan and they hence may be eaten without reciting a new blessing.
F. Breaded eggplant:
Breaded eggplant is typically made through coating a slice of eggplant with bread crumbs and then frying or baking. Its blessing follows the same law, as breaded Shnitzel which is under dispute amongst Poskim. Practically, the custom is to recite Shehakol over Schnitzel, and the same applies to breaded eggplant.[302] If however, there is a large amount of crumbs on the eggplant which forms a thick layer over it and is intended to be eaten also for its own sake, then a blessing of Mezonos is recited.[303]
G. Tortilla wrap [i.e. Taco]?
Corn/maize flour tortilla: If the Tortilla is made of corn/maize flour, and does not contain any of the five grain flours[304], then its blessing is Shehakol and requires Borei Nefashos, when eaten plain.[305] When eaten as a Taco, with a Hadama/vegetable filling [no meat], then if one’s main intent of eating is on the vegetables, he states the blessing of the filling [Hadama] and exempts with it the blessing of the Tortilla.[306] If however one’s main intent is on the Tortilla [such as if one has a very thin vegetable filling], then its blessing is Shehakol.[307] If one’s main intent is on both the vegetables and the Taco, then one recites two blessings; Hadama on the vegetables, and after eating some of the vegetables, he recites a Hadama on the filling.[308] If the Taco contains a meat, chicken, fish, or cheese filling, then its blessing remains Shehakol.
Wheat flour tortilla: If the Tortilla contains wheat, or any of the other five grains, then its blessing is either Mezonos or Hamotzi, depending on how it is made.[309] If the majority[310] liquid that was used to knead the flour, is not water [i.e. one used a majority of oil, eggs, spices, and sugar[311]], then it has the status of Mezonos bread[312].[313] Likewise, if the mixture was spiced to the point that it is uncommon for people to set a meal on such bread, then it has the status as Mezonos bread, [even if it was kneeded with majority water[314]].[315] If, however, the majority liquid is water, and if it is not spiced to the point that people do not set a meal over it, then whether its blessing is Hamotzi and Birchas Hamazon is dependent on the thickness of the tortilla, and whether it is baked or fired, as explained in the footnote.[316] Practically, a typical Tortilla recipe calls for majority water as its kneeding liquid, and does not contain a great amount of spices, and is baked thin. Accordingly, it should only be eaten within a meal of Hamotzi over a Kezayis of actual bread.[317] If, however, it was made thick, and baked [not fried with a nice amount of oil] then one may say Hamotzi and Birchas Hamazon on the tortilla itself, as it is just like regular bread.
Does one recite a blessing on the filling of a Mezonos Tortilla: If one’s tortilla is Mezonos, due to meeting the conditions explained above, then if one’s main intent of eating the Taco is also on the filling [which is usually the case] then one is to recite a blessing first on the Mezonos, eat some of it, and then say a blessing on the filling.[318]
H. Ice cream in a cone?[319]
One is to recite a blessing of Mezonos over the cone and then Shehakol over the ice cream.[320] If however one does not intend to taste the cone at all and is simply using it to hold the ice cream then only a blessing of Shehakol is recited.[321]
I. Cheese cake?[322]
One is to only recite a blessing of Mezonos.[323] [Some however write that if the Mezonos is very thin and is barely felt within the food then only a blessing over the cheese is recited.[324]]
J. What blessing does one recite when eating cereal and milk?[325]
One recites a blessing only on the cereal and not on the milk.
Leftover milk:[326] The milk that is leftover after eating the cereal does not receive a blessing even if one desires to now drink it alone. See Halacha 1I!
A lot of milk:[327] If one is placing a large ratio of milk into the cereal in a way that his main intent is on the milk and not on the cereal then he must recite a blessing over the milk, and if the milk contains Mezonos cereal then a blessing of Mezonos is also recited [prior to the blessing of Shehakol].
_________________________________________________________
[1] Seder Birchas Hanehin 3:1-17; Luach Birchas Hanehnin 4:1-16; Admur 212:1-11; Michaber 212:1-2; Rambam Brachos 3:5-7; Brachos 44a; M”B 212:1-12; Birchas Habayis Shaar 14:1-22; Kaf Hachaim 212:1-16; Ketzos Hashulchan 58:1-13; Piskeiy Teshuvos 208:4-6; 212:1-14; Vezos Habracha 11 pp. 89-99; Shemiras Habrachos Gadasi pp. 119-132
[2] Brachos 44a
[3] See Piskeiy Teshuvos 212:2 case 8; 212:5 footnote 53
[4] Admur Seder 3:1 “If one is the Ikkur and the second is secondary to it, one says the blessing on the Ikkur and exempts the secondary.”; Luach 4:1; Admur 212:1; Michaber 212:1; Rambam Brachos 3:5; Mishneh Brachos 44a
[5] Michaber 212:1
[6] See Admur 212:8; Seder 3:15
[7] Taz 212; Ketzos Hashulchan 58 footnote 7
[8] Seder 3:7; Luach 4:5; Admur 168:14; M”A 168:22; Shelah Shaar Haosiyos Kuf; FBirchas Habayis 12:12; M”B 168:43 based on M”A; Piskeiy Teshuvos 212:2 Kelal 9 footnote 34
[9] Birchas Habayis ibid
[10] Seder 3:1-7; Michaber 212:1
[11] Admur Seder 3:8-10 “This applies even if the foods are not mixed together, but one simply is eating them together.”; Luach 4:6; Admur ibid; Michaber ibid; Rambam Brachos 3:5
[12] Seder 3:11-13; Seder Netilas Yadayim Halacha 18; Luach 4:9; Admur 212:1; Michaber 212:1; Rama 212:1; Shut Rama 1; Taz 212:4; Mateh Moshe 364 in name of Rashal; Teurmas Hadeshen 31
[13] Admur Seder 7:19 “If the foods were not cooked but are eaten together..then if one’s main intent is on both foods, then we do not follow the majority, and rather one says a blessing over both foods.”; Luach 10:19; Admur 202:13; Admur 202:23 “Here that the nut is not mixed.. we only follow majority if they were cooked together”; Admur 204:17 “If they were not cooked together and they were mixed to be eaten together then we do not follow the majority and rather one needs to recite a blessing on both”; M”A 168:30 [This is unlike the ruling in Admur Seder 3:1 and the Poskim in previous footnote, who rule that whenever one has two foods that are an Ikkur we follow the majority food, as in truth, that ruling refers to a case that the foods were cooked together, or were mixed together. If, however, the foods were not cooked together, and are not mixed together in a way that they are not individually recognizable, which is the case here, then we do not follow the majority. See Admur 202:23; Glosses of Rav Alyashvili on Seder Birchas Hanehnin 3:1 footnote 8]
[14] See Seder 3:1, 2, 7, 11, 16; Michaber 212:1;
[15] See Seder 3:16
[16] Seder 3:1; Luach 4:1; Admur 212:1; Michaber 212:1; Beis Yosef 212; Darkei Moshe 212
[17] Seder 3:16; Ketzos Hashulchan 58 footnote 20 [In this regard, the law of primary and secondary is different than the law of wine with other beverages, in which case we rule that the after blessing over wine exempts all beverages, even if they were not included in the before blessing of the wine. See Ketzos Hashulchan ibid; Chapter 15 Halacha 5b]; See Piskeiy Teshuvos 212:2 Kelal 6 footnote 27 and 174:5 footnote 35
Other opinions: Some Poskim imply that the secondary food is always included in the after blessing, even if it was not included in the before blessing. [See Piskeiy Teshuvos ibid]
[18] See Seder 8:7; Luach 2:8; Igros Moshe 4:42; Piskeiy Teshuvos 212:2 Kelal 5 footnote 25
Other opinions: Some Poskim rule that if one at a total of a Kezayis between the Ikkur and Tafel, and even if one ate less than a Kezayis of the Ikkur and ate a Kezayis of the Tafel, the Tafel joins the Ikkur and one recites the after blessing of the Ikkur. [Meshivas Nefesh 2:5; Daas Torah 212; Kaf Hachaim 212:2; Igros Moshe 4:42]
[19] Seder 3:16 and 9:5; Luach 4:15 and 6:5; Admur 212:10 and 206:9; M”A 212:2, 206:7; Taz 212:1; Elya Raba 212:4; Shelah Shaar Haosiyos Os Kuf, end of Dinei Birchas Hanhenin Kelal 7; Tosafus Brachos 44a; Mamar Mordechai 212:1-2; Chesed Lealafim 212:4; Chayeh Adam 56:1; Kitzur SHU”A 54:2; Kaf Hachaim 212:2 and 6; Ketzos Hashulchan 58:16; Piskeiy Teshuvos 212:2 Kelal 6
Other opinions: Some Poskim rule that having intent to exempt the secondary food with the blessing of the primary food does not suffice and it must rather be at the table at the time of the blessing. [Nachalas Tzevi 212, brought in Kaf Hachaim 212:6]
[20] This law is repeated twice in Admur, once in Seder Chapter 3 and once in Seder Chapter 9, and is likewise brought twice in the M”A and SHU”A Admur, in Chapters 206 and 212. It is likewise brought twice in our Sefer, Chapter 7 and 17.
[21] Seder 3:16 and 9:5; Luach 4:15 and 6:5; Admur 212:10 and 206:9; M”A 212:2, 206:7; Taz 212:1; Tosafus Brachos 44a
[22] So is the wording in Seder ibid “Daato Alav Bivirur.” Vetzaruch Iyun as to the intent of inclusion of this word. Is it coming to exclude one who had in mind simply to eat the secondary food, but did not have in mind to exempt it with the blessing, as write the Poskim in next footnote. Or, is it simply coming to exclude one who had general intent to eat the secondary food but did not explicitly think about it at the time of the blessing, or did not have in mind to eat it together with the primary food even though he had in mind to eat it. Seemingly however one can argue that a general intent to eat the food with the primary food and knowing this at the time that the blessing was recited suffices and it is not required to have explicit intent to exempt it with the blessing and so explicitly rules Admur regarding the general rule of intent by two Minim of same blessing and applies the same to Ikkur Vitafel [See Seder 9:5; Luach 6:5; Admur 206:9; M”A 206:7; Tevuas Shur 19:33; See Piskeiy Teshuvos 206:18 footnote 58]
[23] Seder 3:16 and 9:5; Luach 4:15 and 6:5; Admur 212:10 and 206:9; M”A 212:2, 206:7; Taz 212:1; Elya Raba 212:4; Shelah Shaar Haosiyos Os Kuf, end of Dinei Birchas Hanhenin Kelal 7; Tosafus Brachos 44a; Mamar Mordechai 212:1-2; Chesed Lealafim 212:4; Chayeh Adam 56:1; Kitzur SHU”A 54:2; Kaf Hachaim 212:2 and 6; Ketzos Hashulchan 58:16; Piskeiy Teshuvos 212:2 Kelal 6
[24] Seder 9:5; Luach 6:5; Admur 206:9; M”A 206:7; Tevuas Shur 19:33; See Piskeiy Teshuvos 206:18 footnote 58
Other opinions: Some Poskim imply that one is to have explicit intent to exempt the secondary food with the blessing of the primary food. [See Mamar Mordechai 212:1; Chesed Lealafim 212:4; Kaf Hachaim 212:2; See previous footnote!]
[25] Washing: If the Tafel is bread, then in addition to Hamotzi one is to also wash hands without a blessing. [M”A 212:3; Shelah Shaar Hasiyos Os Kuf p. 96; Mateh Moshe 364; Kaf Hachaim 212:9; Seder 3:13 and Seder Netilas Yadayim Halacha 18 regarding eating Tafel bread before Ikkur, and this should likewise apply when eating after Ikkur. In Seder Netilas Yadayim Halacha 18 Admur adds not to say a blessing]
Other Opinions: Some Poskim rule that he is not required to wash at all as the sages never obligated one to wash on the bread when it is being eaten as a secondary food to another food as washing over bread was only instituted to be done when eating bread for the sake of satiation as commonly done by a meal. [Admur 212:10 in parentheses and Luach 4:15 in parentheses; Shut Rama 1; Mateh Moshe 364 in name of Rashal; Rabbeinu Yona Brachos 42b; See Kaf Hachaim 212:9]
[26] Setimas Admur in Seder 3:16 [unlike Luach 4:15 and Admur 212:10] and Seder 3:13 “Hameyuchedes Lah”; and 4:7 and Seder Netilas Yadayim Halacha 18; [regarding eating Tafel before; Unlike Luach 4:11; 5:7; Admur 212:8; 174:2]; Beis Yosef 212, brought in Taz 212:7 [although he rules like Rama] and M”A 212:4 [and so seems to be his opinion]; Peri Chadash 212; Kaf Hachaim 212:11
Other opinions of Admur and other Poskim: Some Poskim rule that whenever the secondary food was not included in the before blessing of the primary food, then one recites the blessing of Shehakol on the secondary food and not its particular blessing, being that it is secondary to the main food. This applies even when eating bread as a secondary food to cheese or salted fish that even if a blessing must be repeated, one only recites a blessing of Shehakol on the bread (although one must wash on the bread without a blessing – Shelah Shaar Hasiyos Os Kuf p. 96; Seder 3:13 and Seder Netilas Yadayim Halacha 18, see above!). [Luach 4:15; Admur 212:10; Rama 212:1; Taz 212:7; Or Zarua; Terumas Hadeshen; Elya Raba 212:6 that all Achronim agree with Rama and so is Ikkur; See Piskeiy Teshuvos 212:2 Kelal 8 in length and footnote 33; So also rule regarding when eating the Tafel before the Ikkur, and the Ikkur is Shehakol, that one recites a blessing of Shehakol on the Tafel even if it is bread: Luach 4:11; 5:7; Admur 212:8 and 10; 174:2; See Kuntrus Achron 174:8; [Unlike Seder 3:13 and 4:7]; Rama 212:1; Maharach Or Zarua 38, as explained by M”A 212:4; Terumas Hadeshen] This applies even regarding the after blessing, such as if one ate less than a Kezayis of the Ikkur and ate a Kezayis of the Tafel. [Meshivas Nefesh 2:5; Daas Torah 212; Kaf Hachaim 212:2; Igros Moshe 4:42]
[27] Seder ibid; Kaf Hachaim 212:2; See there that we explained that at times a blessing does not have to be repeated over a second food if it is the same exact species as the first food, or is a similar species and one has yet to finish eating the first food. Hence, one would only repeat the blessing on the Tafel if it is a totally different species then the Ikkur, or one has already finished eating the Ikkur and it is not the same exact species. [Ketzos Hashulchan 58 footnote 19]
[28] Seder 9:5
[29] See Piskeiy Teshuvos 206:21 212 footnote 26
[30] Seder 3:16; Ketzos Hashulchan 58 footnote 20 [In this regard, the law of primary and secondary is different than the law of wine with other beverages, in which case we rule that the after blessing over wine exempts all beverages, even if they were not included in the before blessing of the wine. See Ketzos Hashulchan ibid]
[31] See Piskeiy Teshuvos 206:21
[32] Seder 3:16; Luach 4:15; Admur 212:10; M”A 212:2, Baal Hamaor 29a
[33] The reason: As since it is common to set oneself over these foods and eat them with other foods, therefore is considered as if one already had the secondary food in mind. [Seder ibid regarding common Ikkur Tafel combination; M”A 212:2; Ketzos Hashulchan 58 footnote 19]
[34] See Piskeiy Teshuvos 206:21
[35] Seder 3:16; Luach 4:15; Admur 212:10; M”A 212:2; Shelah Shaar Haosiyos Os Kuf, end of Dinei Birchas Hanhenin Kelal 7
[36] The reason: As since it is common to set oneself over these foods and eat them with other foods, therefore is considered as if one already had the secondary food in mind. [Seder ibid]
[37] See Piskeiy Teshuvos 206:21
[38] Seder 3:17; Luach 4:16; Admur 212:11; M”A 212:2; Tosafus Brachos 44a; Chayeh Adam Kelal 56:1; Derech Hachaim 19; Chesed Lealafim 212:4; Kitzur SHU”A 54:2; Kaf Hachaim 212:13; Ketzos Hashulchan 58:13
[39] See chapter 20; Seder 9:11
[40] The reason: As leaving one’s original area is viewed as if one has ended his previous eating session, and whatever he eats afterwards is considered a new meal. [Admur 212:11]
[41] Seder 3:17; Luach 4:16; Admur 212:11;
[42] See Seder 9:14
[43] See Seder 9:18
[44] Seder Birchas Hanehin 3:13; Seder Netilas Yadayim Halacha 18; Luach Birchas Hanehnin 4:11; Admur 212:7; Rama 212:1; Taz 212:6; Terumas Hadeshen 31; Kaf Hachaim 212:10-12; Ketzos Hashulchan 58:9 and 36:1
[45] Seder 3:13 “Hameyuchedes Lah”; 4:7; Seder Netilas Yadayim Halacha 18; [Unlike Luach 4:11; 5:7; Admur 212:8; 174:2]; Beis Yosef 212, brought in Taz 212:7 [although he rules like Rama] and M”A 212:4 [and so seems to be his opinion]; Peri Chadash 212; Kaf Hachaim 212:11; Ketzos Hashulchan 58:9 and 36:1; So rule similarly regarding when eating Tafel after the Ikkur, but was not included in blessing of Ikkur, that its particular blessing is recited: Setimas Admur in Seder 3:16 [unlike Luach 4:15 and Admur 212:10]
Other opinions of Admur and other Poskim: Some Poskim rule that whenever the secondary food was not included in the before blessing of the primary food, then one recites the blessing of Shehakol on the secondary food and not its particular blessing, being that it is secondary to the main food. This applies even when eating bread as a secondary food to an alcoholic beverage, that when eating it before the beverage, one only recites a blessing of Shehakol on the bread. [Luach 4:11; 5:7; Admur 212:8 and 10; 174:2;See Kuntrus Achron 174:8; [Unlike Seder 3:13 and 4:7]; Rama 212:1; Maharach Or Zarua 38, as explained by M”A 212:4; Terumas Hadeshen; Taz 212:7; Elya Raba 212:6 that all Achronim agree with Rama and so is Ikkur; So rule also regarding when eating Tafel after the Ikkur, but was not included in blessing of Ikkur, that its particular blessing is recited: Luach 4:15; Admur 212:10; See Piskeiy Teshuvos 212:2 Kelal 8 in length] This applies even regarding the after blessing, such as if one ate less than a Kezayis of the Ikkur and ate a Kezayis of the Tafel. [Meshivas Nefesh 2:5; Daas Torah 212; Kaf Hachaim 212:2; Igros Moshe 4:42] Due to this debate, some Poskim conclude that one should first eat some of the Ikkur and intend to exempt with it the Tafel. [Derech Hachaim 19; Kitzur SHU”A 54:3; Kaf Hachaim 212:11] The above debate only applies if the Tafel is not Chaviv, however if the Tafel is Chaviv then according to all it receives its designated blessing. [Taz 212:7; Elya Raba 212:6; Kaf Hachaim 212:12]
[46] Implication of Seder 3:13; Seder 4:7 that the blessing on the Tafel bread does not exempt the drink
Other opinions in Admur and Poskim: Some Poskim rule that in all cases that one precedes the secondary food to the primary food, then one recites the blessing of Shehakol on the secondary food, being that it is only being eaten due to the primary food and hence loses its particular blessing. Accordingly, whenever the blessing of the primary food is Shehakol, such as a drink, only a single blessing of Shehakol is recited over the secondary food which includes also the primary food. [Luach 4:11; 5:7; Admur 212:8; 174:2; Rama 212:1; Maharach Or Zarua 38, as explained by M”A 212:4; Terumas Hadeshen]
If they are the same blessing: Obviously, in the event that the blessing of the secondary food is the same as the primary food, such as they are both the blessing of Shehakol, then a single blessing of Shehakol over the first secondary food exempts also the primary food.
[47] The reason: As it is forbidden for one to benefit from this world without a blessing [Seder ibid] and if one were to eat the secondary food without a blessing on the basis of the blessing he will say later on over the primary food, then it ends up that he ate the secondary food without any before blessing. [Admur 212:7; Beis Yosef 212 in name of Terumas Hadeshen; Kaf Hachaim 212:10]
[48] May one initially eat bread as a secondary food: There is no issue with eating bread as a secondary food prior to eating the main food, as in any event one must recite a blessing of Hamotzi on the bread in such a case. This is unlike the case in which one eats bread as a secondary food after the primary food, in which case we rule that it is best to avoid doing so being that no blessing is recited and perhaps he truly desires to eat the bread for satiation. [Rav Alyashvili footnote 77, unlike Ketzos Hashulchan 36 footnote 2 who puzzlingly applies this rule even when eating the bread before the primary food]
[49] Seder 3:13; Seder Netilas Yadayim Halacha 18; M”A 212:3; Shut Rama 1; Mateh Moshe 364; Rabbeinu Yona Brachos 42b; Shelah Shaar Hasiyos Os Kuf p. 96; Kaf Hachaim 212:9
Other opinions: See Admur 212:10 and Luach 4:15 in parentheses that he is not required to wash at all as the sages never obligated one to wash on the bread when it is being eaten as a secondary food to another food
[50] Seder Netilas Yadayim Halacha 18 [omitted from Seder 3:13]; Kaf Hachaim 212:9;Ketzos Hashulchan 36:1
[51] Implication of Seder 3:13 and possible implication of Seder Netilas Yadayim Halacha 18 that case in discussion is with eating “Me’at Pas” or “Toeim Hapas”
[52] See Admur 212:10 in parentheses that he is not required to wash at all; Possible implication of Seder Netilas Yadayim Halacha 18 who does not limit the amount of bread; Kaf Hachaim 212:9; Vetzaruch Iyun from Seder ibid
The reason: As the sages never obligated one to wash on the bread when it is being eaten as a secondary food to another food as washing over bread was only instituted to be done when eating bread for the sake of satiation as commonly done by a meal. [Admur 212:10 ibid]
[53] Admur 212:7
[54] See previous footnotes for a dispute on this matter and that some opinions hold that one should always recite the blessing of the Shehakol on the secondary food eaten prior to the drink and hence include the drink in it as well. However, according to the final ruling the Admur in the Seder, one always says the particular blessing of the food, even if it is a secondary food.
The secondary bread does not exempt the drink: Although in general whenever one says a Hamotzi on bread it exempts with it the blessing of all drinks which are consumed during the meal, nonetheless, this only applies when the meal is being eaten in its own right to satiate, however, when eaten only as a secondary food such as in the example above, then it does not have the ability to exempt the blessing over the drink, and hence a separate blessing over the drink must be recited in addition to the blessing of Hamotzi recited over the bread. [Seder 4:7 in parentheses; See also Seder 3:8; Unlike Luach 4:11; 5:7; Admur 212:8; 174:2; which rule that in such a case a Shehakol is said over the bread, as stated above]
[55] See Seder 3:14-15; Luach 4:13; Admur 212:8-9; 215:4-5; Admur 249:11 and Kuntrus Achron there 4 [regarding preceding to eat foods before the meal on Shabbos]; Rama 212:1; Taz 212:3; M”A 215:6; 212:3; Ketzos Hashulchan 58:11; Piskeiy Teshuvos 212 footnote 33 and 215:15 footnote 91
Contradictions between Admur in 212:8-9 and 215:4-5 versus Admur 249:11 and Kuntrus Achron there and 473:17-18: There is a seeming contradiction in the rulings of Admur. On the one hand, in his Shulchan Aruch 212:8-9 and 215:4-5, and likewise in his Seder ibid and Luach ibid, he arbitrates like the ruling of the Taz ibid that one should precede the secondary food to the primary food, although bringing a dissenting opinion of the M”A ibid in Admur 215:5 which he does not record in any of his other rulings above. And on the other hand, he arbitrates in Admur 249:11 and Kuntrus Achron 249:4 like the ruling of the M”A ibid that one may never precede the secondary food to the primary food. Many Gedolei Harrabanim have attempted to answer this contradiction with various differentiations. [See Piskeiy Teshuvos 215 footnote 91 in parentheses [To differentiate between meal foods eaten before meal, and desert foods eaten before or after meal. Vetzaruch Iyun Gadol on his answer]; Seder Birchas Hanhenin Alyashvili footnote 86; Or Yisrael Monsey 69 p. 377; Pischeiy Halacha 1 footnote 26; Hearos Ubiurim 722 p. 57; 723 p. 63, 725 p. 40] My answer to these seeming contradictions is as follows: Although Admur rules [Admur 212:8-9 and Seder 3:14-15; Luach 4:13] that whenever a Tafel is more beloved then an Ikkur one is to specifically precede the Tafel to the Ikkur, perhaps the reason why here in 249:11 Admur rules plainly that the bread must precede whatever food he desires to eat prior to the meal is because bread is always considered more beloved than any other food, and thus according to all [even Taz and Admur in 212] must receive precedence, and if one does not do so he is making an unnecessary blessing. Now although it may happen that one in truth does generally desire a certain food more than he does bread, [as writes M”A 212:3] nevertheless one can say that since in the laws of precedence, bread always receives precedence over any other food, including foods of which are more beloved, therefore here too it receives precedence even though one will exempt the later foods blessing all together by preceding the blessing of the bread. This is similar to the logic used by Admur in 212:9 that the reason a more beloved Ikkur must precede is because its main dignity lies in its ability to exempt other foods. Likewise, here by bread one can say its main dignity lies in that one specifically exempts other foods with its blessing. This can also be supported by the fact that in 212 no mention is ever made regarding a case that the Ikkur is Mezonos or Hamoitzi, and rather the cases mentioned are only regarding Shehakol, Hadama, and Heitz. This explains how the ruling in Admur 249 does not at all contradict his previous rulings, and on the contrary, compliments it! This is unlike how many others have understood and created a contradiction in Admur saying that he retracted from his opinion in 212 and 215! Likewise, the ruling in Hilchos Pesach in 473 does not contradict anything of Admur, as there he refers to saying Borei Nefashos in middle of the meal when it can actively be exempted with Birchas Hamazon, or saying it before the meal and causing another same blessing of Hadama to be recited. Hence, it seems that Admurs rulings in 212 and 215 have not been properly understood, hence making it seem that his other rulings contradict it, although in truth a fine analysis shows that there is no contradiction, and that the rulings compliment each other. However, Tzaruch Iyun as a) Admur 212:8 writes that we don’t care about hierarchy of blessings when it comes to this Midas Chasidus to precede the Tafel. B) The Yeish Cholkin in Seder 3:15 hold to precede Tafel even when Ikkur is Chaviv, and hence according to them, the Tafel should be preceded to the Ikkur even if it is Hamotzi or Mezonos. VeHashem Yair Eineinu Betoras Rabbeinu Hagadol!
[56] Seder 3:14; Luach 4:13; Admur 212:8; 215:4-5 [regarding delaying to after the meal]; [Seemingly, unlike Admur 249:11; Kuntrus Achron 249:4; 473:17-18]; Rama 212:1 [according to corrected Nussach]; Taz 212:3; Even Heozer 212; Iggur 298 in name of Or Zarua 1:176 in name of Rif; Shaareiy Teshuvah 212; Ketzos Hashulchan 58:11; Piskeiy Teshuvos 212 footnote 33 and 215:15 footnote 91; See regarding a similar ruling that one should postpone desert until after Bentching in order to say the proper after blessing: 1st and Stam opinion in Admur 215:5 and so concludes Admur to be stringent like this opinion especially on Shabbos and Yom Tov; See regarding preceding to eat foods before the meal on Shabbos: Admur 249:11 and Kuntrus Achron there 4
Other Opinions [Mishneh Berurah; Sephardim]: Some Poskim rule that one may never precede the Tafel to the Ikkur, even on Shabbos, due to the prohibition of increasing in unnecessary blessings. [Yeish Cholkim in Admur 215:5 regarding delaying desert until after the meal (omitted from Seder ibid; Luach ibid and Admur 212:8, however recorded Bestam in Admur 249:11; Kuntrus Achron 249:4]; Admur 249:11 and Kuntrus Achron 249:4 regarding preceding foods to Hamotzi; M”A 215:6; 212:3; Kneses Hagedola 46; Birkeiy Yosef 46:6; Chesed Lealafim 215:6; M”B 168:43; Kaf Hachaim 212:5 to always say Bracha on Tafel due to Safek Brachos Liehakel; 215:30 regarding not eating before Hamotzi; Piskeiy Teshuvos 212:2 Kelal 9 footnote 33; 215:15 footnote 91 that everyone argues on Admur; In 212 footnote 33 he adds it is also prohibited due to causing oneself to enter into doubt and dispute over the before blessing that is to be said on a Tafel, as explained in Halacha C!] Other Poskim rule that one may only precede the Tafel on Shabbos for the sake of 100 blessings [Shelah Shabbos 134a, brought in M”A 215:6; Admur in Kuntrus Achron ibid that so is also ruling of Or Zarua, Darkei Moseh, Maharam Galanti, Sefer Hazichronos, Kneses Hagedola, Tur, Rosh and Shulchan Aruch and one may rely on them against the M”A]
[57] Admur 212:8
The reason: As since one’s entire desire is to only eat the secondary food after eating the primary food, therefore we cannot obligate him to precede eating the secondary food just for the sake of increasing in particular blessings, when he does not desire to do so. [Admur 212:8]
[58] Admur 212:8
[59] The reason: One is to precede the eating of the Tafel to that of the Ikkur in order to increase in blessings, as one should always increase in necessary blessings and decrease in unnecessary blessings. [Seder ibid, Luach ibid; Admur ibid; Rambam end of Hilchos Brachos; See also Admur 215:3 for the severity of saying unnecessary blessings, as explained in length in chapter 3] Now, this additional blessing which is recited over the secondary food is considered a necessary blessing being that it is the designated blessing for the secondary food while the blessing of the primary food is not its designated blessing. [In other words, it is proper for one to say the particular designated blessing of a food product even if one has the ability to exempt it with a different blessing, and in this case we apply the rule that it is a mitzvah to increase in blessings.] The entire instruction and command to diminish in blessings was only said in a case that the two foods share the same designated blessing and hence one is able to exempt both foods with a single designated blessing [such as if the blessing of both foods is Shehakol, in which case one should only say one blessing of Shehakol on both foods even if they are both primary foods and not secondary to each other]. [Seder ibid; Luach ibid; Admur ibid; Taz ibid; Even Haozer ibid; Iggur ibid]
The reason this does not pose an issue of the Tafel losing its particular blessing: As stated above, in the other opinions, some Poskim rule that one should never precede the secondary food being that some Poskim hold that whenever a blessing needs to be said over a secondary food, it loses its designated blessing and receives the blessing of Shehakol, and so ruled Admur in his Luach and Shulchan Aruch. [see Halacha C] If so, a great question is asked against the entire ruling above which is recorded also in the Luach and Shulchan Aruch that encourages one to precede the secondary food for the sake of gaining the particular blessing, if in any event one will have to recite a Shehakol over the food, hence destroying the entire premises for why it should be preceded. However the explanation is as follows: Even according to the opinion who rules that the secondary food loses its individual blessing this only applies when it is eaten in the form of being secondary to the primary food, however, when it is being eaten on its own not due to the primary food then everyone agrees it receives its individual blessing. Hence, when preceding the secondary food to the primary food just for the sake of giving it an individual blessing then it indeed deserves an individual blessing, being that at this point it is not being eaten as a secondary food. This is in contrast to a secondary food that is eaten in preparation for the primary food, or as a chaser after it was eaten in which case, it’s current eating is simply due to the primary food and it hence loses its designated blessing according to some opinions.
[60] Admur 212:8; Ketzos Hashulchan 58 footnote 14
The reason: As we only apply the rule of precedence, to precede a higher level blessing to a lower level blessing when both foods will receive their particular blessing. However, in a case that preceding the higher level blessing of the primary food will cause the secondary food not to receive a blessing at all [having been included in the blessing the primary food], then on the contrary it is better to precede the secondary food than to precede the primary food in order so both foods in the end receive the particular blessing. [Admur ibid]
[61] Elya Raba 212:3; Kaf Hachaim 212:5
[62] In truth, pickle juice is under debate as to whether its blessing is Ha’adama or Shehakol, as explained in chapter 16 Halacha 9. This is a further reason for one to include it in the blessing of Shehakol which is said on the primary beverage, in order to avoid entering a debate of its blessing. However, notwithstanding this reason one should always precede the primary food to the secondary food when they share the same blessing.
[63] Seder 3:15; See also Luach 4:14 and Admur 212:9
[64] 1st Stam opinion in Seder ibid; Only opinion in Luach 4:14 and Admur 212:9; Rama 212:1; Taz 212:3; Iggur 298 in name of Or Zarua 1:176 in name of Rif; Ketzos Hashulchan 58:11;
[65] The reason: As the main honor of a food that is meant to receive precedence over another food is its ability to exempt the blessing of the other food with its blessing, and hence since a more beloved primary food is due the honor of precedence, therefore one is to include the blessing of the secondary food within the blessing the primary food. [Admur 212:9]
[66] See Seder 10:7 that all blessings receive precedence over Shehakol even if the Shehakol is more Chaviv
[67] Seder ibid; Luach ibid; Admur 212:8; Elya Raba 211:6
The reason: As we only apply the rule of precedence, to precede a higher level blessing to a lower level blessing when both foods are considered a primary food. However a secondary food which is only being eaten due to the primary food and would not be eaten at all if not for it, does not deserve to be proceeded over the primary food. [Seder ibid; Luach ibid; Admur ibid]
[68] Seder ibid; Luach ibid; Admur ibid; Taz 212:3
The reason: [Although in Seder 10:15 we rule that it is considered Chaviv even if it is only more Chaviv at this current eating session, nevertheless] in this case we do not follow the current belovedness of the secondary food being that it is only more beloved due to the primary food that he’s eating with it, and would not be considered more beloved when eaten alone, and the law is that whenever one eats a primary food with a secondary food the blessing of the primary food exempts the secondary food even if it is more beloved. [Admur 212:8; Ketzos Hashulchan 58 footnote 15]
[69] Setimas Admur Seder 3:15 in omission of word Leolam brought in Luach and Admur SHU”A ibid
Other opinions of Admur: In Luach ibid and 212:9 Admur adds the word “Leolam” which implies that we only consider the Ikkur as Chaviv to require its precedence if it is always more beloved than the secondary food. However if at times the secondary food is more beloved than the primary food, and likewise now it is more beloved than the primary food, then one may precede the secondary food. However, in truth one must interpret the word Leolam to simply mean that the Ikkur is more beloved currently and majority of the time, in which case it is the Halachic Chaviv.
[70] Admur 212:9; Luach 4:14; Seder 10:15 that we follow either majority or current belovedness by Chaviv
[71] Yeish Cholkin in Seder 3:15 [omitted from Lauch ibid and Admur 212:9]; Shelah Shaar Haosiyos Os Kuf Dinei Birchas Hanehnin 5:5; Elya Raba 211:6; Ketzos Hashulchan 58:11; See Chidushei Tzemach Tzedek 198
[72] Seder ibid [See also Admur 215:5; 46:1; 290:1]
[73] See Seder 3:7 [and Luach 4:5; Admur 168:14; M”A 168:22; Shelah Shaar Haosiyos Kuf] who implies that that one may not precede foods to Mezonos, and so explicitly rules Shelah ibid; See Admur 249:11 and Kuntrus Achron 249:4 that one may not precede foods to Hamotzi, and 215:5 that some say one may not even delay foods until after Birchas Hamazon due to the Issur to increase in blessings. As we explained in the footnotes in the beginning of this Halacha in an attempt to resolve the seeming contradiction between this ruling and the rulings of Admur in 212:8, and Seder 3:14 and Luach 4:13, that this ruling refers to when the Ikkur is Hamotzi and Mezonos while the other rulings refer to when the Ikkur is Shehakol, Ha’adama, or Haeitz. See there! VeTzaruch Iyun from Admur 212:8 which writes that we don’t care about hierarchy of blessings when it comes to this Midas Chasidus to precede the Tafel. And from the Yeish Cholkin in Seder 3:15 who holds to precede Tafel even when Ikkur is Chaviv; See footnote 43 of Rav Alyashvili who learns based on Shelah ibid that the main reason that one may not precede the Tafel is because the case refers to a cooked item, as when an item is cooked, all ingredients become one food. However, when eating Mezonos with a spread, in his view, one may precede the spread to the Mezonos! However, he then makes the second suggestion that the reason is because the bread or Mezonos is Ikkurand has a Din Kadima, as we explained.
[74] See Seder 10:10-12 and 14 that it receives Kadima over all other blessings, even if the other food is Chaviv, and hence its power of precedence is even greater than Chaviv.
[75] The reason: As stated above, that we only promote the preceding of a Tafel to the Ikkur if the Ikkur is not Chaviv, as if it is Chaviv one is to include the blessing of the secondary food within the blessing the primary food as the main honor of a food that is meant to receive precedence over another food is its ability to exempt the blessing of the other food with its blessing. [Admur 212:9] Now, if this applies by a Chaviv Ikkur of any blessing, then certainly it should apply by a Hamotzi or Mezonos Ikkur [even if not Chaviv] as Hamotzi and Mezonos are viewed as more powerful than Chaviv in the laws of Kadima of Brachos, as stated in the previous footnote, and hence here too we should apply the rule that “the main honor of a food that is meant to receive precedence over another food is its ability to exempt the blessing of the other food with its blessing.” [However, Tzaruch Iyun as a) Admur 212:8 writes that we don’t care about hierarchy of blessings when it comes to this Midas Chasidus to precede the Tafel. B) The Yeish Cholkin in Seder 3:15 hold to precede Tafel even when Ikkur is Chaviv, and hence according to them, the Tafel should be preceded to the Ikkur even if it is Hamotzi or Mezonos.]
[76] See Admur 212:8-9; Seder 3:14-15; Luach 4:13; Taz 212:3 who all explicitly mention the case involving an Ikkur which has a blessing of Shehakol, Ha’adama, or Haeitz, and omit the blessings of Mezonos and Hamotzi, seemingly due to the above reason.
[77] Admur in Kuntrus Achron ibid [that so is also ruling of Or Zarua, Darkei Moseh, Maharam Galanti, Sefer Hazichronos, Kneses Hagedola, Tur, Rosh and Shulchan Aruch and one may rely on them against the M”A]; See Seder 3:15 that we rely on lenient opinion who precedes Tafel even to Ikkur Chaviv for sake of 100 blessings on Shabbos; Shelah Shabbos 134a, brought in M”A 215:6
Other Opinions [Mishneh Berurah; Sephardim]: Some Poskim rule that one may never precede the Tafel to the Ikkur, even on Shabbos, due to the prohibition of increasing in unnecessary blessings. [Admur 249:11 and Kuntrus Achron 249:4 regarding preceding foods to Hamotzi; Yeish Cholkim in Admur 215:5 regarding delaying desert until after the meal (omitted from Seder ibid; Luach ibid and Admur 212:8, however recorded Bestam in Admur 249:11; Kuntrus Achron 249:4]; M”A 215:6; 212:3; Kneses Hagedola 46; Birkeiy Yosef 46:6; Chesed Lealafim 215:6; M”B 168:43; Kaf Hachaim 212:5 to always say Bracha on Tafel due to Safek Brachos Liehakel; 215:30 regarding not eating before Hamotzi; Piskeiy Teshuvos 212:2 Kelal 9 footnote 33; 215:15 footnote 91 that everyone argues on Admur;
[78] See Piskeiy Teshuvos 212:5 footnote 53
[79] Setimas Kol Haposkim who never mention such a Midas Chassidus to precede the Shehakol to Hagafen [See Seder 1:21; Luach 5:11; Admur 174:4 and 7; 204:12; 272:13]; Second approach [and seeming conclusion] of Ketzos Hashulchan 54 footnote 7 to always say Hagafen first
Other opinions: Another possible way of learning is that based on the rules explained above, in truth due to Midas Chassidus one should precede the Shehakol of the drink to the Hagafen of the wine unless the wine is more Chaviv then the drink. [First initial approach of Ketzos Hashulchan 54 footnote 7]
[80] The reason: As wine is defined as similar to Chaviv [See Seder 10:13 that Hagafen is more Chashuv then all blessings except Mezonos and Hamotzi, and overrides Chaviv in Dinei Kadima], and hence one must precede the Hagafen to the Shehakol drink.] Now, we stated above that we only promote the preceding of a Tafel to the Ikkur if the Ikkur is not Chaviv, as if it is Chaviv one is to include the blessing of the secondary food within the blessing the primary food as the main honor of a food that is meant to receive precedence over another food is its ability to exempt the blessing of the other food with its blessing. [Admur 212:9] Now, if this applies by a Chaviv Ikkur of any blessing, then certainly it should apply by a Hagafen Ikkur [even if not Chaviv] as Hagafen is viewed as more powerful than Chaviv in the laws of Kadima of Brachos, as stated above, and hence here too we should apply the rule that “the main honor of a food that is meant to receive precedence over another food is its ability to exempt the blessing of the other food with its blessing.” [See Ketzos Hashulchan ibid who suggests the power of wine is not due to Ikkur/Tafel, but rather due to being the head of all drinks, and hence should always precede; However, Tzaruch Iyun as a) Admur 212:8 writes that we don’t care about hierarchy of blessings when it comes to this Midas Chasidus to precede the Tafel. B) The Yeish Cholkin in Seder 3:15 hold to precede Tafel even when Ikkur is Chaviv, and hence according to them, the Tafel should be preceded to the Ikkur even if it is Hamotzi or Mezonos. However, according to the explanation of Ketzos Hashulchan, this question would not apply.]
[81] Rav Alyashvili in footnote 43 and 78 based on Seder 3:7 regarding pastry filled dough and the fact that in Seder 3:14 the entire case in discussion is by a Tafel that is eaten after the Ikkur, based on Shelah Shaar Haosiyos Kuf and Admur 212:5 and 7:10 that a cooked food is considered one entity
[82] What forced the previous conclusion of Rav Alyashvili was the fact that Admur in Seder 3:7 omitted the act of piety to precede the blessing over the filling over the blessing of the pastry. Hence, he concludes that by baked or cooked foods, the rule doesn’t apply. However, in truth one can simply explain as we explained above to answer the various contradictions in Admur, that whenever the main food is Mezonos or Hamotzi, it has the status of Chaviv, in which case one is obligated to precede it over the Tafel. However, when the Tafel is the defined Chaviv, then it may be preceded even by cooked mixtures. Thus, it is permitted and considered an act of piety to remove raisins from a vegetable salad, or cooked legumes and first say a blessing over it, than to straightaway say a blessing over the vegetable salad or legumes and have it include the raisins.
[83] Seder 3:16; Ketzos Hashulchan 58 footnote 20 [In this regard, the law of primary and secondary is different than the law of wine with other beverages, in which case we rule that the after blessing over wine exempts all beverages, even if they were not included in the before blessing of the wine. See Ketzos Hashulchan ibid; Chapter 15 Halacha 5b]; See Piskeiy Teshuvos 212:2 Kelal 6 footnote 27 and 174:5 footnote 35
Other opinions: Some Poskim imply that the secondary food is always included in the after blessing, even if it was not included in the before blessing. [See Piskeiy Teshuvos ibid]
[84] See Admur 249:10-11; Kuntrus Achron 4; Kaf Hachaim 215:30; Piskeiy Teshuvos 215:15; 249:5
[85] If he is hungry or craves it then let him simply wash and eat the bread. If, however, he does not desire to eat any bread until he eats something to tame his ravished stomach, then this is included in the next Halacha.
[86] The above however refers to that one plans to eat the food regardless. If however one does not desire at all to eat the food and is only eating it in order to increase in blessings and fulfill the 100 required blessings then there is no prohibition involved as is explained next. [Kuntrus Achron 249:4].
[87] This applies even if the food which he desires to eat now is more desirable then the bread. [see below]
[88] The reason: As he could have exempted it with the before or/and after blessings said on the bread. Now although Admur rules [212:8-9] that whenever a Tafel is more beloved then an Ikkur one is to specifically precede the Tafel to the Ikkur, [and hence one may ask why here is no mention made of this differentiation] perhaps the reason why here Admur rules plainly that the bread must precede whatever food he desires to eat prior to the meal is because bread is always considered more beloved than any other food, and thus according to all [even Taz and Admur in 212] must receive precedence, and if one does not do so he is making an unnecessary blessing. Now although it may happen that one in truth does generally desire a certain food more than he does bread, [as writes M”A 212:3] nevertheless one can say that since in the laws of precedence, bread always receives precedence over any other food, including foods of which are more beloved, therefore here too it receives precedence even though one will exempt the later foods blessing all together by preceding the blessing of the bread. This is similar to the logic used by Admur in 212:9 that the reason a more beloved Ikkur must precede is because its main dignity lies in its ability to exempt other foods. Likewise here by bread one can say its main dignity lies in that one specifically exempts other foods with its blessing. This can only be supported by the fact that in 212 no mention is ever made regarding a case that the Ikkur is Mezonos or Hamoitzi, and rather the cases mentioned are only regarding Shehakol, Hadama, and Heitz. See also Piskeiy Teshuvos 215 footnote 91 for an alternative explanation
[89] However, perhaps in such a case we can say that since he does not have ability to eat bread at this very moment, as he must wait on everyone else to wash for the bread, then perhaps it is considered as if the bread is not in front of him, in which case there is no prohibition against preceding the eating of other foods, just as there is no prohibition for one to snack at 5:00, even though a bread meal of dinner will be served at 5:15. Vetzaruch Iyun.
[90] Such as one desires to eat it on an empty stomach, or simply desires and craves to eat it before the meal. This also includes if one does not desire at all to eat the food and is only eating it in order to increase in blessings and fulfill the 100 required blessings. [Kuntrus Achron 249:4].
[91] The reason: As one is never required to make a certain food secondary to another food if he does not wish to do so, hence there is no prohibition of “increasing in blessings in vain” applicable here. [Magen Avraham 215:6; Kuntros Achron 249:4] Likewise, the laws of precedence of blessings only apply when one desires to eat both foods at the same time and not one before the other. Hence there is no transgression against the precedence laws by one preceding a food to the meal when he desires to eat it then and not later. [Kuntrus Achron ibid] This applies even in accordance to the Magen Avraham [212:3] who generally rules that one must always precede an Ikkur to the Tafel, even when the Tafel is more beloved. [see M”A in 215/6] Thus one must conclude that the Magen Avraham there [in 212:3] was only referring to a case that the Tafel is equally beloved to the person whether he eats it before or after the Ikkur. However in a case that one specifically desires to eat it before the Ikkur then the M”A too would agree that it is permitted to precede it in its blessing. [Kuntrus Achron ibid]
[92] See Seder 4:11, 13; Luach 5:12; Admur 174:6; Kuntrus Achron 249:4
[93] The reason: As without bread one does not fulfill his obligation of the Shabbos meals. [Admur ibid]
[94] The reason: As from the letter of the law there is no actual obligation for one to eat the Shabbos meal with an appetite. [Admur ibid]
[95] Conclusion of Admur Kuntrus Achron 249:4 [that so is also ruling of Or Zarua, Darkei Moseh, Maharam Galanti, Sefer Hazichronos, Kneses Hagedola, Tur, Rosh and Shulchan Aruch and one may rely on them against the M”A; Unlike Admur 249:11 who concludes like the M”A 215:6; 212:3]; See Seder 3:15 that we rely on lenient opinion who precedes Tafel even to Ikkur Chaviv for sake of 100 blessings on Shabbos; Shelah Shabbos 134a, brought in M”A 215:6; Biur Halacha 249 “Mutar” that so is custom; Shulchan Hatahor 249:12; Piskeiy Teshuvos 249:5
Other Opinions [Mishneh Berurah; Sephardim]: Some Poskim rule that one may never precede the Tafel to the Ikkur, even on Shabbos, due to the prohibition of increasing in unnecessary blessings. [Admur 249:11; Yeish Cholkim in Admur 215:5 regarding delaying desert until after the meal (omitted from Seder ibid; Luach ibid and Admur 212:8, however recorded Bestam in Admur 249:11; Kuntrus Achron 249:4]; M”A 215:6; 212:3; Kneses Hagedola 46; Birkeiy Yosef 46:6; Chesed Lealafim 215:6; M”B 168:43; Kaf Hachaim 215:30 and 212:5 to always say Bracha on Tafel due to Safek Brachos Liehakel; Piskeiy Teshuvos 215:15 footnote 91 that everyone argues on Admur and 212:2 Kelal 9 footnote 33]
[96] See Seder 4:11; Admur 174:6; Piskeiy Teshuvos 174:14
[97] Vetzaruch Iyun as to why no mention of this is recorded in the Poskim ibid!
[98] 1st and Stam opinion in Admur 215:5 and so concludes Admur ibid to be stringent like this opinion especially on Shabbos and Yom Tov in order to accumulate 100 blessings [unlike Admur 249:11; 473:17-18]; Kuntrus Achron 249:4 regarding preceding to eat foods before the meal on Shabbos “One who relies on all these opinions against the M”A “Ein Mazchichin Oso”; Even Heozer 212; See Admur 213:6; Piskeiy Teshuvos 215:15; See regarding a similar ruling that one should precede the Tafel to the Ikkur in order to say the proper before blessing: Seder 3:14; Luach 4:13; Admur 212:8; Rama 212:1 [according to corrected Nussach]; Taz 212:3; Even Heozer 212; Iggur 298 in name of Or Zarua 1:176 in name of Rif; Shaareiy Teshuvah 212; Ketzos Hashulchan 58:11; Piskeiy Teshuvos 212 footnote 33 and 215:15 footnote 91; See regarding preceding to eat foods before the meal on Shabbos: Admur 249:11 and Kuntrus Achron there 4
Other Opinions in Admur and other Poskim: Some Poskim rule that one may not delay dessert until after Bentching even on Shabbos. [Yeish Cholkim in Admur 215:5 (omitted from Seder ibid; Luach ibid and Admur 212:8, however recorded Bestam in Admur 249:11; Kuntrus Achron 249:4]; Admur 249:11 and Kuntrus Achron 249:4 regarding preceding foods to Hamotzi; M”A 215:6; 212:3; Kneses Hagedola 46; Birkeiy Yosef 46:6; Chesed Lealafim 215:6; Kaf Hachaim 215:30; 212:5; Piskeiy Teshuvos 215:15] Some Poskim rule that one may only delay dessert on Shabbos for the sake of 100 blessings [Shelah Shabbos 134a, brought in M”A 215:6; Admur in Kuntrus Achron ibid that so is also ruling of Or Zarua, Darkei Moseh, Maharam Galanti, Sefer Hazichronos, Kneses Hagedola, Tur, Rosh and Shulchan Aruch and one may rely on them against the M”A]
Contradictions between Admur in 215:4-5 and 212:8-9 versus Admur 249:11 and Kuntrus Achron there and 473:17-18: See Halacha F in first footnote!
[99] See Admur 212:8
[100] Background: The rule is that whenever one eats a dessert food during a meal that he must say before blessing prior to eating it, although he does not recite an after blessing after eating it, as its after blessing is included in Birchas Hamazon. Accordingly, the question is raised regarding what is better to be done: Is it better for one to not increase in after blessings, and specifically eat the dessert food prior to Bentching, in order so he can include its after blessing in the Bentching, and hence save an extra after blessing from needing to be said. Or do we say on the contrary, that it is better that one push it off dessert until after Bentching in order so one can say the proper after blessing after the food and not have it included in Bentching, which is not the specified after blessing over the dessert food. Practically, this matter is under debate amongst the Poskim with some holding that it is forbidden to delay eating dessert until after Bentching being that it is forbidden to increase in blessings, and with other Poskim ruling that one is specifically to delay eating dessert until after Bentching being that it is proper to say the proper after blessing for food and in such a case we don’t apply the prohibition against increasing in blessings. Others hold that even according to the premises that the delaying of dessert does transgress increasing in blessings, Shabbos is an exception being that one needs to increase in blessings for the sake of reaching 100 blessing. Practically, while most opinions conclude like the first opinion above that even on Shabbos one is not to delay dessert until later, Admur concludes like the second opinion which states that it should be delayed until after Bentching, and writes that especially on Shabbos one is to follow this opinion in order to gain the 100 blessings. Now, while some individuals learn that Admur’s opinion in this matter is not conclusive as he contradicts himself elsewhere, in my opinion, after a careful analysis in all the areas where Admur discusses this matter there is no contradiction at all and on the contrary the rulings complement each other, and hence the clear conclusion of Admur remains without any contradiction from any other area that dessert is to be delayed until after Bentching.
[101] See Seder 3:7 and 11; Luach 4:5 and 9; Admur 168:9; 212:1 and 5; Taz 168:11; 212:8; Ketzos Hashulchan 58:9; Piskeiy Teshuvos 212:2 – 3
Contradiction in Taz and Admur ibid: There seems to be a contradiction in the Taz ibid and Admur ibid, as in some sources [Seder 3:11; Luach 4:9; Admur 215:5] they state that the secondary food does not require a blessing even when eaten alone afterwards while in other sources [Seder 3:11; Luach 4:9; Admur 215:5; Taz 212:8] they state that a blessing must be recited when eating the secondary food on its own after finishing eating the primary food. Rav C.S. Deitch in Hearos Ubiurim Vol. 2 pp. 121-125 explains that there is no contradiction, and that the former ruling which exempts a blessing from being said refers to a case that the foods were cooked together in which case the become one single unit, while the latter sources which require a blessing to be said refer to a case if they were not cooked together. However, see Piskeiy Teshuvos 212:2 Kelal 2 footnote 17 who learns that the former sources discuss when the Tafel is not Chaviv, while the later sources discuss when it is Chaviv. Vetzaruch Iyun Gadol on his Chiluk!
[102] Seder 3:7; Luach 4:5; Admur 168:9; 212:1 and 5; Taz 168:11[However this only applies to the leftover filling of that food. However if take a separate portion of the filling, such as took jam out of the jar and ate it plain after eating the Mezonos then a blessing must be said on the filling, as this new jam was never a Tafel to that food. So is proven from 4:3]
[103] One way of understanding Seder 3:11; Luach 4:9; Admur 215:5; Taz 212:8
[104] M”B 168:46; Ketzos Hashulchan 58 footnote 10; Piskeiy Teshuvos 212:2 Kelal 2
[105] Piskeiy Teshuvos 212:2 Kelal 2
[106] Ketzos Hashulchan ibid rules that no blessing is recited, and so would apply according to M”B ibid; However, see Hearos Ubiurim ibid that a blessing should be recited being that it was not cooked together and so also learns Rav Alyashvili
[107] Seder 3:1; Luach 4:1; Admur 212:1; Michaber 212:1; Rambam Brachos 3:5; Mishneh Brachos 44a; Ketzos Hashulchan 58:1
[108] Seder 3:1 [mixed]; 8 [eaten together]; 6:10 and 14; 7:10; Luach ibid; Admur ibid; Ketzos Hashulchan 58:1
Does the definition of Ikkur and Tafel change between cases of mixtures versus cases of non mixtures: Yes. Seder 3:1 discusses mixed foods and defines the Tafel simply as the food that comes to enhance the other food. Seder 3:8 discusses eating foods together which are not mixed defines the Tafel as the food that would not be eaten at all at this moment if not for the Ikkur food.
[109] Seder 3:1 does not differentiate between cooked and non cooked mixtures. Seder 3:8 explicitly applies the rule to even non-cooked foods eaten together that are not mixed
[110] 2nd opinion in Admur 202:10; 1st opinion in 212:3 in parentheses; Seder 3:9; 6:11 and 20; Implication of 7:11 (as explained there in footnote 68); M”A 202:10; Olas Tamid 202:4
Other opinions: Some Poskim rule that the Ikkur food remains the Ikkur food even in such a case that one would not eat it without the Tafel or other Ikkur food. [1st opinion in 202:10; 2nd opinion in 212:3; Taz 202:2 See Shut Tzemach Tzedek O.C. 14]
[111] Seder 3:8; Luach 4:6; Admur 212:8; Brachos 41a
[112] Seder 3:8 regarding eating foods together [omitted from Luach ibid; Admur ibid] “while the second food comes as a result of the first food, to the point that if he would not have eaten the first food then he would not be eating the second food right now. In such a case, the second food is exempt with the blessing of the first food”; Bach 212; Rashi Brachos 41a; Ketzos Hashulchan 58:6; [Seemingly however this rule does not apply to a mixture or cooked dish, as Admur omits this condition in Seder 3:1, and by cooked mixtures, so long as one comes to enhance the other it is viewed as a Tafel]
[113] Implication of Seder 3:1; Seder 7:10 regarding honey in jam; Admur 204:17; Ketzos Hashulchan 58:1
[114] Michaber 212:1
[115] See Admur 212:8; Seder 3:15
[116] Seder 7:10 regarding fruits or legumes cooked in honey that if honey is Ikkur, or majority, then one only says a blessing on the honey and exempts with it the fruit even if it is “Beiyn”; See Admur 212:5
[117] 2nd opinion in Admur 202:10; 1st opinion in 212:3 in parentheses; Seder 3:9; 6:11 and 20; Implication of 7:11 (as explained there in footnote 68); M”A 202:10; Olas Tamid 202:4
Other opinions: Some Poskim rule that the Ikkur food remains the Ikkur food even in such a case that one would not eat it without the Tafel or other Ikkur food. [2nd opinion in 212:3; 1st opinion in 202:10]
[118] Siddur Admur; Admur 583:1; Seder 3:9; M”A 583:1; Darkei Moshe; Mateh Yehuda; Machatzis Hashekel on M”A ibid; Mamar Mordechai 583:2; Shaareiy Teshuvah 583:2; Kaf Hachaim 583:13
The reason one says the blessing on the apple and not on the honey: One is to say the blessing of the apple and not the honey as the honey is secondary to the apple. [583:1 and all Poskim ibid; See Drashos Mahril R”H for a discussion of whether the apple or the honey is the main food. He concludes that the apple is the main food and hence Haeitz is recited] Furthermore one already ate the Challah with honey prior to eating the apple and it is hence already exempt from a blessing. [Kaf Hachaim ibid]
Other opinions: Some Poskim rule that due to doubt one is to eat the apple and honey with the bread, in which case a blessing is avoided according to all. [Shvus Yaakov 2:27] The Shaareiy Teshuvah ibid negates his opinion.
[119] Seder 6:14; Beir Heiytiv 204; Ketzos Hashulchan 58:3 footnote 4
[120] Seder 6:14
[121] Seder 6:14; 7:10; Luach 9:15; Admur 202:18; 207:17; Michaber 204:11; Ketzos Hashulchan 58:5
[122] Seder ibid; Luach ibid; Admur ibid; Taz 203:2; P”M 203 M”Z
[123] The reason: As the honey’s presence in the jam is simply to preserve the fruit and therefore it is considered secondary to it. [Admur ibid] Hence, this law that we recite the blessing of the fruit even if the honey is the majority ingredient only applies by jam and the like which is made to be preserved and last long so it can be eaten little by little throughout a period of time. It is unlike other foods which are meant to be eaten right away for the sake of food and satiation. It is hence only due to this reason that the honey which is the majority ingredient is nevertheless not considered the Ikkur. [Seder ibid in parentheses]
[124] See Seder 7:10 and 22
[125] Seder 7:10; Luach 10:10; Admur 204:16; Taz 204:14; Bach 204; Elya Raba 204:17
[126] See Seder 7:10 and 22
[127] Piskeiy Teshuvos 212:4
[128] Piskeiy Teshuvos 212:4
[129] Piskeiy Teshuvos 212:4
[130] Admur Seder 3:8 “while the second food comes as a result of the first food, to the point that if he would not have eaten the first food then he would not be eating the second food right now. In such a case, the second food is exempt with the blessing of the first food”; Bach 212; Rashi Brachos 41a
[131] 2nd opinion in Admur 202:10; 1st opinion in 212:3 in parentheses; Seder 3:9; 6:11 and 20; Implication of 7:11 (as explained there in footnote 68); M”A 202:10; Olas Tamid 202:4
Other opinions: Some Poskim rule that the Ikkur food remains the Ikkur food even in such a case that one would not eat it without the Tafel or other Ikkur food. [2nd opinion in 212:3; 1st opinion in 202:10]
[132] See Admur Seder 3:1; 7:10; Ketzos Hashulchan 58:1
[133] Implication of Seder 3:1; Seder 7:10 regarding honey in jam
[134] See Seder 7:19; Admur 202:23; 204:17
[135] See Admur 202:23; 204:17; Siddur Yaavetz; Kitzur SHU”A 54:5; Piskeiy Teshuvos 212 footnote 43
Other opinions: Some Poskim rule that even according to Admur, if both foods are mixed with each other, one follows majority, with exception to liquid within solid. [Misgeres Hashulchan on Kitzur SHU”A 54:6; See Piskeiy Teshuvos 212:5 footnote 53] Vetzaruch Iyun from Admur 204:17 [to note however, that this ruling was omitted from Seder ibid]
[136] Seder 3:1; Luach 4:1; Admur 212:1; Michaber 208:7; M”A 212:1; Rosh Brachos 6:8
The reason: As we view the minority ingredient as nullified to the majority ingredient. [Seder 3:1]
[137] Seder 7:10 regarding honey and all other liquids other than water; Admur 207:17; See Seder 7:21; Luach 10:21; Admur 202:15; M”B 205:12; Ketzos Hashulchan 53:11; Chapter 16 Halacha 8
[138] Seder 7:10; See Seder 7:12-21 and Chapter 16 in length that at times the water itself becomes the blessing of the food even if it is the majority
[139] See Seder 6:10 in parentheses and the law below regarding large foods
[140] Seder 7:19 regarding eating a liquid with food inside that was not cooked or soaked “If the foods were not cooked but are eaten together..then if one’s main intent is on both foods, then we do not follow the majority, and rather one says a blessing over both foods.”; Luach 10:19; Admur 202:13; Admur 202:23 “Here that the nut is not mixed.. we only follow majority if they were cooked together”; Admur 204:17 “If they were not cooked together and they were mixed to be eaten together then we do not follow the majority and rather one needs to recite a blessing on both”; M”A 168:30 [This is unlike the ruling in Admur Seder 3:1 and the Poskim in previous footnote, who rule that whenever one has two foods that are an Ikkur we follow the majority food, as in truth, that ruling refers to a case that the foods were cooked together, or were mixed together. If, however, the foods were not cooked together, and are not mixed together in a way that they are not individually recognizable, which is the case here, then we do not follow the majority. See Admur 202:23; Glosses of Rav Alyashvili on Seder Birchas Hanehnin 3:1 footnote 8]
[141] See Admur 202:23; 204:17 [implies even if ; Siddur Yaavetz; Kitzur SHU”A 54:5; Piskeiy Teshuvos 212 footnote 43
Other opinions: Some Poskim rule that even according to Admur, if both foods are mixed with each other, one follows majority, with exception to liquid within solid. [Misgeres Hashulchan on Kitzur SHU”A 54:6; See Piskeiy Teshuvos 212:5 footnote 53] Vetzaruch Iyun from Admur 204:17 [to note however, that this ruling was omitted from Seder ibid]
[142] Contradiction in Admur: In one area Admur rules that one is never to say more than one blessing on a cooked food, as when one says the blessing of the Ikkur then it exempts all the other Tafel foods, even if they are large and recognizable in size. [See Seder 7:10 regarding fruits or legumes cooked in honey that if honey is Ikkur, or majority, then one only says a blessing on the honey and exempts with it the fruit even if it is “Beiyn”; See Admur 212:5 that the cooked food is viewed as a single dish of a single blessing even if he eats some of the Tafel afterwards without the Ikkur] However, in Seder 6:10 in parentheses Admur rules that if one cooked meat with honey and fruits, and the fruits are the Ikkur, then one says a blessing on both the fruits and the meat, if the meat is Beiyn, as it is not Tafel. This implies that Beiyn pieces deserve their own blessing even if there is an Ikkur present. Vetzaruch Iyun! See Footnote 62 in Seder 6 of Rav Alyashvili for two different answers to this contradiction [1) That he intended to eat the meat alone without the fruits. 2) Meat is an exception being it is Chashuv and remains Beiyn, so its never Tafel to Ikkur, so one should say Haeitz on the fruits and Haeitz on the meat.]
[143] Seder 7:10; Ketzos Hashulchan 58 footnote 2; P”M; Derech Hachaim; Biur Halacha 212 “Im”; Shaar Hatziyon 212:2; 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
[144] Seder 6:10 in parentheses; See answer of contradiction brought above!
[145] Chayeh Adam 51:13, brought in Biur Halacha 212 “Im” and Shaar Hatziyon 212:2; M”B 205:7; Ashel Avraham Butchach 205:7; Aruch Hashulchan 212:2; Ben Ish Chaiy Pinchas 17; Darkei Chaim Veshalom 292; Kaf Hachaim 205:12; Shevet Halevi 7:27; Keren Ledavid O.C. 54; Beir Moshe 5:56; Teshuvos Vehanhagos 2:146; Piskeiy Teshuvos 205:9; 212:4 and 6 footnote 43
Other opinions: Some Poskim rule that even large pieces are exempt. [All Poskim in first opinion; See Shaar Hatziyon and Biur Halacha ibid who after bringing Chayeh Adam ibid concludes that Safek Brachos Lihakel]
Opinion of Admur: From the words “Afilu…Omdim Beiynam” in Seder 7:10 Admur implies that even large pieces are exempt. However, from the words “Kivan Shenisbashel Yachad Venasu Tavshil Echad” implies that this only applies if they are not individually recognizable, hence explaining why Seder 6:10 writes to say a separate blessing on the meat. Vetzaruch Iyun.
[146] Piskeiy Teshuvos 212:6
[147] Seder 3:11; Seder Netilas Yadayim Halacha 18; Luach 4:9; Admur 212:1; Rama 212:1; Shut Rama 1; Taz 212:4; Mateh Moshe 364 in name of Rashal; Teurmas Hadeshen 31
[148] Admur 168:9 regarding jam on crackers; Ketzos Hashulchan 58 footnote 10
[149] See Piskeiy Teshuvos 212:6
[150] See Piskeiy Teshuvos 212:4
[151] Seder 7:10; Luach 10:10; Admur 204:17; M”A 204:25; Elya Raba 204:17; Chacham Tzevi 129; Ketzos Hashulchan 58:5
[152] Seder 7:10; 6:10; Luach 10:10; Admur 204:17; M”A 204:25
[153] Admur 204:17 [omitted from Seder ibid]
[154] See Piskeiy Teshuvos 212:3
[155] See Seder 3:2-12; 2:9; 7:10 and 15; Luach 4:2; Admur 168:11; 212:1; Michaber 208:2; Ketzos Hashulchan 48:5; 58:2; Piskeiy Teshuvos 208:4-6; 212:6-12
[156] See Seder 1:3
[157] Admur Seder 3:2 and 2:9 and 7:15; Luach 4:2; Admur 168:11; 212:1; Michaber 208:2; M”A 212:1; Rosh Brachos 6:7 [regarding Rov]; Rashba Brachos ibid [regarding Ikkur]; Rav Kahana Brachos 36b and Rava Brachos 37b
[158] Admur Seder 3:2 and 2:9 and 7:10 and 15; Luach 4:2; Admur 168:11; 212:1; Michaber 208:2; M”A 212:1; Rosh Brachos 6:7 [regarding Rov]; Rashba Brachos ibid [regarding Ikkur]; Rav Kahana Brachos 36b and Rava Brachos 37b
[159] See Case 2
[160] See Seder 2:9; 3:2 and 4; Admur 168:11; Rama 168:7; Ketzos Hashulchan 48:5; 51:2
[161] Seder 8:3; 3:6; Luach 2:4; Michaber ibid; Orchos Chaim Brachos 6; Abudarham; Eshkol 128, brought in Orchos Chaim ibid; Ketzos Hashulchan 58:2
[162] Seder 3:7 and 2:8; Luach 4:5; Admur 168:9; 14; 212:1; M”A 168:15; 22; 177:3; Shelah Shaar Haosiyos Kuf; Hagahos Tashbeitz 291; Ketzos Hashulchan 58:3
[163] Seder ibid; Luach ibid; Admur 212:1 and 5; Taz 168:11 [However this only applies to the leftover filling of that food. However if take a separate portion of the filling, such as took jam out of the jar and ate it plain after eating the Mezonos then a blessing must be said on the filling, as this new jam was never a Tafel to that food. So is proven from 4:3]
Contradiction in Taz and Admur ibid: There seems to be a contradiction in the Taz ibid and Admur ibid, as in some sources [Seder 3:11; Luach 4:9; Admur 215:5] they state that the secondary food does not require a blessing even when eaten alone afterwards while in other sources [Seder 3:11; Luach 4:9; Admur 215:5; Taz 212:8] they state that a blessing must be recited when eating the secondary food on its own after finishing eating the primary food. Rav C.S. Deitch in Hearos Ubiurim Vol. 2 pp. 121-125 explains that there is no contradiction, and that the former ruling which exempts a blessing from being said refers to a case that the foods were cooked together in which case the become one single unit, while the latter sources which require a blessing to be said refer to a case if they were not cooked together. However, see Piskeiy Teshuvos 212:2 Kelal 2 footnote 17 who learns that the former sources discuss when the Tafel is not Chaviv, while the later sources discuss when it is Chaviv. Vetzaruch Iyun Gadol on his Chiluk!
[164] Seder ibid; Luach ibid; Admur 168:14; M”A 168:22; Shelah Shaar Haosiyos Kuf
[165] See Halacha 1F!
[166] Seder 3:7; Luach 4:5; Admur 168:10; 212:5 in parentheses; M”A 168:15
[167] Admur Seder 3:3; Luach 4:3; Admur 169:9; Michaber 208:2; 204:12; M”A 204:25; Taz 204:16; Brachos 39a; Ketzos Hashulchan 58:2
[168] Admur 3:4 does not clarify the precise intent of eating the Mezonos. One cannot say that it has the same intent as 3:2 which is that it adds taste, as than the two laws would be one of the same and be redundant. Rather one must conclude that it comes to add other reasons for eating the Mezonos ingredient such as satiation. Or perhaps he is saying that even if the main intent of the flour is for texture and color, but it’s secondary intent is also for the sake of taste of the food, then it follows the same law as case one that it’s blessing is Mezonos. See footnote 23 of Rav Alyashvili and the different wordings of Admur 2:9and 3:4!
[169] Seder 3:4 and 2:7 and 9; Luach 4:4; Admur 168:9 and 11; M”A 212:5
[170] See Piskeiy Teshuvos 208 footnote 56
[171] Seder 3:2; Luach 4:2; Admur 212:1 and 4; Rama 204:12; Darkei Moshe 204; Ketzos Hashulchan 58:2
[172] See Chapter 16 Halacha 4.
[173] See Seder 3:6-9; 2:8; 4:1; 7:11; 19; Luach 4:6; Admur 212:1 and 8; Michaber 212:1; Rambam Brachos 3:5; Mishneh Brachos 44a; Braisa Brachos 41a; See Tzemach Tzedek Piskeiy Dinim 8; Piskeiy Teshuvos 212:12
[174] So rule regarding Mezonos eaten with a liquid: Seder 7:19; Luach 10:19; Admur 202:13; M”A 168:30; Shibulei Haleket 143; So rule regarding all Mezonos, including Pas Haba Bekisnin: Implication of Seder 3:8 that only by a Tafel Hamotzi eaten for taste or satiation do we say it exempts an Ikkur due to Devarim Habaim Machmas Haseuda; Ketzos Hashulchan 58 footnote 8; Igros Moshe O.C. 4:43; Hearos Ubiurim Ohalei Torah 1198 p. 61; Piskeiy Teshuvos 212:5; 12; 212:14; See Admur Seder 7:19 “If the foods were not cooked but are eaten together..then if one’s main intent is on both foods, then we do not follow the majority, and rather one says a blessing over both foods….even if the food is Minei Dagan.” [See Seder 3:7 and Admur 168:9 that one always says the blessing on the Mezonos even if it is not the Ikkur. However, that is referring to a case that they were baked together.] So rule regarding all large and recognizable Tafels: Chayeh Adam 51:13, brought in Biur Halacha 212 “Im” and Shaar Hatziyon 212:2; M”B 205:7; Ashel Avraham Butchach 205:7; Aruch Hashulchan 212:2; Ben Ish Chaiy Pinchas 17; Darkei Chaim Veshalom 292; Kaf Hachaim 205:12; Shevet Halevi 7:27; Keren Ledavid O.C. 54; Beir Moshe 5:56; Teshuvos Vehanhagos 2:146; Piskeiy Teshuvos 205:9; 212:4 and 6 footnote 43; Piskeiy Teshuvos 212:12 regarding eating Mezonos with meat; 212:14 that when there is a large amount of filling one always recites both blessings;
Other opinions: Some Poskim rule that even large pieces are exempt with the Ikkur. [Implication of Seder 7:10; P”M; Derech Hachaim; Biur Halacha 212 “Im”; Shaar Hatziyon 212:2 (See Shaar Hatziyon and Biur Halacha ibid who after bringing Chayeh Adam ibid concludes that Safek Brachos Lihakel); 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] This applies even to Mezonos products which are always viewed as Ikkur if placed for taste or satiation, even if other food is the real Ikkur. [Piskeiy Teshuvos 212:5 based on M”B 212:1]
[175] Seder 3:9; Luach 4:7-8; Admur 212:3; M”B 212:6; Ketzos Hashulchan 58 footnote 8 [the small versus large amount differentiation answers the seeming contradiction between Seder 3:9 and 7:19, as well as implication of 3:8]; See Piskeiy Teshuvos 212:12
[176] See Piskeiy Teshuvos 212:5 footnote 53
[177] Seder 3:8; Luach 4:6; Admur 212:8; Brachos 41a
[178] Seder 3:8; Bach 212; Rashi Brachos 41a
[179] See Seder 3:10 and Admur 212:4 that by foods, Mezonos placed for taste becomes Ikkur, as stated above regarding a cooked dish.
[180] Seder 3:6 and 8; Taz 212:2; Bach 212; Elya Raba 212:2
[181] Seder 3:8; Bach 212; Rashi Brachos 41a
[182] Seder 3:8
[183] Admur 212:3; 168:9 regarding jam on crackers; Ketzos Hashulchan 58 footnote 10
[184] Admur Seder 3:6-9; 2:8; 4:1; Luach 4:6; Admur 202:10; 212:1 and 8; Michaber 212:1; Rambam Brachos 3:5, 7; Mishneh Brachos 44a; Braisa Brachos 41a; Ketzos Hashulchan 58 footnote 10; Piskeiy Teshuvos 212:5; See Tzemach Tzedek Piskeiy Dinim
[185] Seder 3:6, 8-9 regarding saying a blessing on the Hamotzi or Mezonos in such a case even when eaten together uncooked [and Seder 3:2-4 and 7 when mixed and cooked]
[186] Implication of Seder 3:8; Seder 7:19; Ketzos Hashulchan 58 footnote 8, Piskeiy Teshuvos 212:5, and all Poskim brought in previous footnotes regarding always saying a blessing on the second food when it is viewed as the Ikkur and is not cooked together with the Mezonos, and reciting a blessing over the Mezonos does not exempt it, and hence two blessings are recited
Other opinions: Some Poskim rule that even when the Mezonos is the Tafel and is placed in a non-cooked mixture for taste or satiation, it becomes the Ikkur which exempts with it all the other foods. [Piskeiy Teshuvos 212:5 based on M”B 212:1; All Poskim in other opinions brought in previous footnotes]
[187] Seder 3:9 [and 6:20; 7:11]; Luach 4:7-8; Admur 212:3; 583:1 [regarding apple dipped in honey]; M”A 168:21 and 30; 212:3; See Piskeiy Teshuvos 212:12; See also Seder 6:10; Admur 202:10; 212:3 for opinion that we never say a blessing on Ikkur that would not be eaten without the Tafel
[188] Seder 3:9 [and 6:20; 7:11]; Luach 4:7-8; Admur 212:3; M”A 168:21 and 30; 212:3; Ketzos Hashulchan 58:8
[189] Luach ibid; Admur ibid
[190] Admur 212:3 in parentheses
[191] See Seder 4:10
[192] Seder 3:11; Admur 212:5
[193] Seder 7:11; Admur 202:10
[194] Admur ibid [omitted from Seder ibid]
[195] See Ketzos Hashulchan 58 footnote 9; Kitzur SHU”A and Lechem Hapanim 54:4; Shulchan Hatahor 212:2; Birchas Habayis 14:11; Tuv Taam Vadas Telisa 201; Imrei Yisher 2:113; Cheshev Haeifod 3:64; Piskeiy Teshuvos 212:10
[196] Seder 3:9; Luach 4:7-8; Admur 212:3; Ketzos Hashulchan 58:8; See Piskeiy Teshuvos 212:12
[197] Luach ibid; Admur ibid
[198] Admur 212:3
[199] See Seder 4:10
[200] Admur 168:9
[201] Admur 168:9 regarding jam on crackers; Ketzos Hashulchan 58 footnote 10; See Luach [Marlow] p. 164-165; Luach [Prus] p. 20
[202] Igros Moshe O.C. 4:43; Piskeiy Teshuvos 212:14; Luach [Marlow] p. 164-165; Luach [Prus] p. 20
[203] Seder 7:19; Luach 10:19; Admur 202:13; M”A 168:30; Shibulei Haleket 143; Hapardes p. 180; Shiltei Hagiborim Brachos 6:25; Piskei Harid Brachos 36b; Omitted from Ketzos Hashulchan!
[204] Ketzos Hashulchan 58 footnote 8; Piskeiy Teshuvos 212:8
[205] See Piskeiy Teshuvos 212:12
[206] See Piskeiy Teshuvos 212:5; This matter is under debate, as explained in previous footnotes with regards to a Tafel Mezonos and Ikkur other food with some ruling that only a Mezonos is said on the salad [i.e. on the croutons which exempts the salad]. However, based on Admur, as also rules Ketzos Hashulchan ibid, two blessings are required in such a case.
[207] Seder 3:6; 2:8; 4:1; See Piskeiy Teshuvos 212:12
[208] See Piskeiy Teshuvos 208 footnote 56
[209] See Piskeiy Teshuvos 212:14
[210] See Piskeiy Teshuvos 212:14
[211] See Piskeiy Teshuvos 212:14
[212] See Piskeiy Teshuvos 212:14
[213] Seder 3:8 “When the second food comes as a result of the first food, to the point that if he would not have eaten the first food then he would not be eating the second food right now then the second food is exempt with the blessing of the first food even if it is bread which is considered the most significant of all species. This, however only applies if one is not hungry and does not desire at all to eat the bread and would not needed at all if not for the salted fish, however, if he also desires to eat the bread, then even if it is eaten together with the salted fish, it is not secondary to it, even if he desires the fish more nevertheless, he needs to recite Hamotzi and exempt with it the salted fish”; Seder 3:6-7 and 9; 2:8; 4:1; Luach 4:6; Admur 202:10; 212:1 and 8; Michaber 212:1; Rambam Brachos 3:5, 7; Mishneh Brachos 44a; Braisa Brachos 41a; Ketzos Hashulchan 58:6-7 and footnote 10; Piskeiy Teshuvos 212:5; See Tzemach Tzedek Piskeiy Dinim 8
[214] Seder 3:6 and 8; Taz 212:2; Bach 212; Elya Raba 212:2
[215] Seder 3:6 and 7 “Rov and Ikkur” and 8 “even he desires more the Maliach”; Taz 212:3; M”A 212:3
The reason: As the food eaten together with the bread is considered a food that is common to be eaten during a meal, by which the rule is that it is always exempt with a blessing on the bread even at times that it is not being eaten due to the bread. [Seder ibid; Luach ibid; Admur 212:1; See Seder 4:1; Admur 177:1; KU”A 177:1; Ketzos Hashulchan 58 footnote 8; See however Seder 4:7 regarding eating bread so one doesn’t drink on an empty stomach that it does not exempt the drink]
[216] Seder 3:8; Bach 212; Rashi Brachos 41a
[217] Seder 3:8
[218] Admur 212:3; Admur 168:9 regarding jam on crackers; Ketzos Hashulchan 58 footnote 10
[219] Seder 3:8; Seder 3:9; Luach 4:6; Admur 202:10; 212:1; Michaber 212:1; Rambam Brachos 3:7; Mishneh Brachos 44a
[220] Seder 2:12; Seder Netilas Yadayim Halacha 18; Luach 4:10; Admur 212:6; 202:10; M”A 212:3; Shut Rama 1; Mateh Moshe 364 in name of Rashal; Rabbeinu Yona Brachos 42b; Shelah Shaar Hasiyos Os Kuf p. 96; Kaf Hachaim 212:9
[221] Seder ibid; Emek Habracha Kelal Habrachos 6; Shelah Shaar Haosiyos Kuf; See Admur 158:2; See footnote 72 of Rav Alyashvili on Seder ibid
[222] Seder 2:12; Luach 4:10; Admur 212:6; 202:10; M”A 212:3; Emek Habracha Kelal Habrachos 6; Shelah Shaar Haosiyos Kuf; Elya Raba 212:5 [writes this applies only to bread and not other foods]
[223] Seder 3:6; 2:8; 4:1
[224] Seder 3:8; Luach 4:6; Admur 202:10; 212:1; Michaber 212:1; Rambam Brachos 3:7; Mishneh Brachos 44a
[225] Seder 3:9 [and 6:20; 7:11]; Luach 4:7-8; Admur 212:2; M”A 212:3; Ketzos Hashulchan 58:8
[226] Luach ibid; Admur ibid
[227] See Seder 4:10
[228] Seder 3:11; Admur 212:5
[229] Admur 202:10; See Seder 7:11
[230] Ketzos Hashulchan 58 footnote 9
[231] See last Halacha in 2A for the debate and discussion on this matter, and the seeming contradiction in the opinion of Admur. See Case 4 in 2B that we apply this concept even to Mezonos foods that are the Ikkur, and Case 5 that we do not apply it by Hamotzi
[232] This refers to foods that have been blended into a single mass as common in doughy substances and batter.
[233] See M”B 205:4; Levushei Mordechai Tinyana 155; Beir Moshe 5:63; Az Nidbaru 13:46; Piskeiy Teshuvos 212:13
[234] Ketzos Hashulchan 58 footnote 2
[235] The intent here is not to say that the ingredients are raw but rather that they have not been cooked together. Hence, both spaghetti and meatballs and a vegetable fruit salad fall under this category as they were not cooked together as one dish.
[236] Seder 7:11; Luach 10:11; Admur 202:10; Michaber 202:4; Brachos 35b; Ketzos Hashulchan 53:1-2; Encyclopedia Talmudit Vol. 4 Erech Birchos Hayayin pp. 456-466
[237] Seder ibid; Luach ibid; 2nd opinion in Admur ibid; Michaber ibid; Rambam Brachos 8:2; Bahag Brachos 8:4; Mahaam Brachos 5
The reason: As whenever one would not want to consume an Ikkur food without the secondary food which is also eaten for satiation or taste, then the Ikkur food becomes the Tafel, and the secondary intent food becomes the Ikkur food for the blessing, and it is only when both foods are the main intent and can and would be eaten on their own separately that we say that they are both defined as Ikkur foods.
If the olive oil is the majority ingredient: Some Poskim rule that the above only applies if the olive oil is the minority ingredient, while if it is the majority ingredient, then no blessing is to be recited. [1st opinion in 202:10; 2nd opinion in 212:3; Taz 202:2 See Shut Tzemach Tzedek O.C. 14] Other Poskim, however, that the olive oil is always considered a secondary ingredient even if it is the majority ingredient, unless it is added for health purposes, as will be explained. [2nd opinion in Admur 202:10; 1st opinion in 212:3 in parentheses; Seder 3:9; 6:11 and 20; Implication of 7:11 (as explained there in footnote 68); M”A 202:10; Olas Tamid 202:4] Practically, Safek Brachos Lihakel, and hence no blessings is to be recited. [Admur ibid and ibid in parentheses] However, based on Admur in the Seder we completely rule like the second opinion and hence a blessing may be recited even if the olive oil is the majority. [See sources in Seder ibid in which Admur completely omits the first opinion; Rav Alyashvili on Seder 7 footnote 69]
[238] See Shiyurei Leket; Implication of wording in Admur and Seder ibid “Shaar Mashkin” Rav Alyashvili footnote 67
[239] Seder ibid; Luach ibid; Admur ibid; M”A 202:9; Bach 202; See Piskeiy Teshuvos 202:12
The reason: As the entire intent of drinking this beverage is for medicinal purposes [Seder ibid] and whenever we have a primary and secondary ingredient the primary ingredient always exempt the secondary one irrelevant of majority, and the concept of majority applies only when both ingredients are considered primary ingredients. [Implication of Seder 3:1; Seder 7:10 regarding honey in jam; Admur 204:17]
The law if one is independently thirsty and desires to quench his thirst: In the event that one independently desires to drink the beverage even without the oil in order to quench his thirst, then both ingredients are considered primary ingredients and hence one is to follow the majority ingredient and say its blessing. [Admur ibid; Omitted from Seder and Luach ibid; See Rav Alyashvili footnote 70 who based on this concludes that according to Seder the blessing is always Haeitz when drinking olive oil for Refua even if minority ingredient and one is equally thirsty.]
[240] Seder ibid; Luach ibid; Admur ibid; Michaber ibid; Brachos 35a; Rashi Brachos ibid
[241] Rav Alyashvili footnote 72
[242] See Shiyurei Leket; Implication of wording in Admur and Seder ibid “Shaar Mashkin” Rav Alyashvili footnote 70
[243] Seder 3:8 “Not only this did they say [that by a mixture of Ikkur and Tafel, that the Ikkur exempts the Tafel] but even any food that is a primary food and has with it a secondary food, one says a blessing over the primary food and exempts with the secondary food even if the two foods are not mixed together at all, but one simply is eating them together and the primary purpose of this eating is for one of the two foods while the second food comes as a result of the first food, to the point that if he would not have eaten the first food then he would not be eating the second food right now. In such a case, the second food is exempt with the blessing of the first food”; Seder 3:6-7 and 9; 2:8; 4:1; 7:11; Luach 4:6; Admur 212:1 and 8; Michaber 212:1; Rambam Brachos 3:5; Mishneh Brachos 44a; Braisa Brachos 41a; See Tzemach Tzedek Piskeiy Dinim 8; Ketzos Hashulchan 58:6-8; Piskeiy Teshuvos 212:12
[244] Seder 3:8; Luach 4:6; Admur 212:8; Brachos 41a
[245] Seder 3:8; Bach 212; Rashi Brachos 41a
[246] Seder 3:8
[247] Admur 212:3; Admur 168:9 regarding jam on crackers; Ketzos Hashulchan 58 footnote 10
[248] Seder 3:8 regarding even Hamotzi; All Poskim in first footnote of this Halacha
[249] Seder 3:8; Ketzos Hashulchan 58:7
[250] Seder 3:11-13; Seder Netilas Yadayim Halacha 18; Luach 4:9; Admur 212:1 and 8; Michaber 212:1; Rama 212:1; Shut Rama 1; Taz 212:4; Mateh Moshe 364 in name of Rashal; Teurmas Hadeshen 31; Ketzos Hashulchan 58:9
[251] Seder 2:12; Seder Netilas Yadayim Halacha 18; Luach 4:10; Admur 212:6; 202:10; M”A 212:3; Shut Rama 1; Mateh Moshe 364 in name of Rashal; Rabbeinu Yona Brachos 42b; Shelah Shaar Hasiyos Os Kuf p. 96; Kaf Hachaim 212:9
[252] Seder ibid; Emek Habracha Kelal Habrachos 6; Shelah Shaar Haosiyos Kuf; See Admur 158:2; See footnote 72 of Rav Alyashvili on Seder ibid
[253] Taz 212; Ketzos Hashulchan 58 footnote 7
[254] Seder 2:12; Luach 4:10; Admur 212:6; 202:10; M”A 212:3; Emek Habracha Kelal Habrachos 6; Shelah Shaar Haosiyos Kuf; Elya Raba 212:5 [writes this applies only to bread and not other foods]
[255] Elya Raba 212:5 based on fact the Poskim ibid only record this stringency regarding bread
[256] See Kitzur SHU”A and Lechem Hapanim 54:4; Shulchan Hatahor 212:2; Birchas Habayis 14:11; Tuv Taam Vadas Telisa 201; Imrei Yisher 2:113; Cheshev Haeifod 3:64; Piskeiy Teshuvos 212:10
[257] Seder 7:19; Luach 10:19; Admur 202:13; M”A 168:30; Shibulei Haleket 143; Hapardes p. 180; Shiltei Hagiborim Brachos 6:25; Piskei Harid Brachos 36b; Ketzos Hashulchan 58:4; Omitted from Ketzos Hashulchan 53!
[258] Seder ibid[see also 3:9]; Luach ibid; Admur ibid; M”A ibid; Tosefta Brachos 4:10
[259] See Seder 3:15
[260] Admur 202:13
[261] Admur 202:13
[262] Rav Alyashvili footnote 144
[263] The reason: There is no option to say the two blessings consecutively, as the second blessing would be an interval between the first blessing and its food, and therefore emphasis is made that one needs these to eat some of it before saying a blessing on the second food. [Admur 202:13]
[264] The reason: Although in general we rule that five grain Mezonos products are always considered the Ikkur [See Seder 3:2 and 9], nevertheless, in this regard it is not considered the Ikkur to exempt the liquid with its blessing as even grain products themselves which have become fit for drinking do not receive the blessing of Mezonos [and hence certainly the liquid in this case cannot be covered by this blessing]. [Seder ibid; See Tehila Ledavid 168:28; Misgeres Hashulchan 54:7; Likkutei Maharit 3:4; Shaar Hatziyon 168:1; Biur Liseder Birchas Hanehnin p. 88 and 229]
[265] See Devar Yehoshua 2:115; Vezos Habracha 11:1 p. 96; Piskeiy Teshuvos 204:21
[266] Admur Seder 3:1 “If one is the Ikkur and the second is secondary to it, one says the blessing on the Ikkur and exempts the secondary.”; Luach 4:1; Admur 212:1; Michaber 212:1; Rambam Brachos 3:5; Mishneh Brachos 44a
[267] Admur Seder 3:8 “This applies even if the foods are not mixed together, but one simply is eating them together.”; Luach 4:6; Admur ibid; Michaber ibid; Rambam Brachos 3:5
[268] Admur Seder 7:19 “If the foods were not cooked but are eaten together..then if one’s main intent is on both foods, then we do not follow the majority, and rather one says a blessing over both foods.”; Luach 10:19; Admur 202:13; Admur 202:23 “Here that the nut is not mixed.. we only follow majority if they were cooked together”; Admur 204:17 “If they were not cooked together and they were mixed to be eaten together then we do not follow the majority and rather one needs to recite a blessing on both”; M”A 168:30 [This is unlike the ruling in Admur Seder 3:1 and the Poskim in previous footnote, who rule that whenever one has two foods that are an Ikkur we follow the majority food, as in truth, that ruling refers to a case that the foods were cooked together, or were mixed together. If, however, the foods were not cooked together, and are not mixed together in a way that they are not individually recognizable, which is the case here, then we do not follow the majority. See Admur 202:23; Glosses of Rav Alyashvili on Seder Birchas Hanehnin 3:1 footnote 8]
[269] Elya Raba 204:17; Kneses Hagedola 204:3; P”M 204 A”A 25, brought in M”B 204:51, that sugar coated nuts are Haeitz even if there is a lot more sugar than fruit; M”B 168:45 that one only says Haeitz on jam covered cherries; Shevet Halevi 7:27-5 regarding chocolate coated almonds; So rule regarding nuts which are fried in honey to only say the blessing of Haietz: Admur 202:18-19, and Tosafus, Rabbeinu Yona, Rosh, Tur, Beis Yosef, Bach 202, Taz 202:11, M”B 202:67
[270] Ben Ish Chaiy Pinchas 15 that so is the custom of Bagdad to only say Shehakol on the sugar coating; Beir Moshe 1:7 rules that the chocolate is always the Ikkur and main intent, and hence one is to always say the blessing of Shehakol; Or Letziyon 1:14-4 regarding if it has a thick layer of chocolate; See Michaber 168:8 and 212:2 and M”A 168:23 that one says a Shehakol when eating Jam with thin crackers as the jam is the Ikkur and the crackers are only used so one does not dirty his hands
[271] Yosef Ometz Kadmon p. 51; Ben Ish Chaiy Pinchas 15 that his father would separate the sugar from the almonds and say a blessing on both, a Haietz on the almonds, and a Shehakol on the sugar and he concludes that so should be followed; Igros Moshe 3:31 “His intent is to also eat the fruit…and certainly his intent is also individually on the chocolate, and therefore he must say the blessing on both.”; See M”A 168:5 and Machatzis Hashekel ibid that one says two blessings on jam covered cherries; Admur 204:17 that one says a blessing on the jam and the fruit if they were not cooked together.
[272] Devar Yehoshua ibid; Vezos Habracha 11:4
[273] See Admur ibid in previous footnotes!
[274] Piskeiy Teshuvos ibid footnote 87; See Or Letziyon 1:14-4 that when it is a thin layer that is when there is room for doubt
[275] Or Letziyon 1:14-4; Piskeiy Teshuvos ibid
[276] Shevet Halevi 7:27-5
[277] Igros Moshe 3:31
[278] Igros Moshe 3:31
[279] Ben Ish Chaiy Pinchas 15 that so was his father’s custom; Piskeiy Teshuvos ibid
[280] Or Letziyon 1:14-4; Devar Yehoshua ibid
[281] Shevet Halevi 7:27-5
[282] Piskeiy Teshuvos ibid footnote 90
[283] Admur Seder 3:2-3
[284] 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
[285] Admur Seder 3:3; Luach 4:3; Admur 169:9; Michaber 208:2; 204:12; M”A 204:25; Taz 204:16; Brachos 39a
[286] Admur Seder 3:4; Luach 4:4; Admur 169:9; M”A 212:5
[287] See Seder 1:4; 7:24
[288] See Vezos Habracha 22; Piskeiy Teshuvos 208:5
[289] Sefer Viten Bracha 4:G3 [p. 79]
Other opinions: Some write the blessing over onion rings is Hadama. [Luach Rav Prus] Seemingly, he compares this to chicken or fish Shnitzel, and other crumb coated foods, of which the custom is to say the blessing of Shehakol and not Mezonos. However, in truth, one cannot compare the two, as the coating of onion rings is thick and a main part of the food, and is similar to coated peanuts which is Mezonos. [See Piskeiy Teshuvos 208:6] Thus, his ruling regarding breadcrumbs is inaccurate, and its blessing is Mezonos.
[290] The reason: As all mixtures that contain a Mezonos ingredient for purposes of taste or satiation receive the blessing of Mezonos even if they are not the main ingredient. [Admur 208:1; Seder 3:2; Luach 4:2; Michaber 208:2; Brachos 36b] Now, certainly onion rings are coated for purposes of eating and tasting the bread crumbs and not just for the onion.
[291] Vezos Habracha Beirurim 42 in name of Rav SZ”A; Pischeiy Halacha 7:41; Piskeiy Teshuvos 208:6; Luach of Rav Prus differentiates between if they are coated with a thick or thin layer, and case of the latter he states the blessing is Hadama. Vetzarcuh Iyun as it does not have the same dynamics as Schnitzel and hence even by a thin coating should be Mezonos, as it is placed there also for taste. If however in truth it ios not placed for taste at all and simply for looks, then it would be Hadama.
[292] The reason: As all mixtures that contain a Mezonos ingredient for purposes of taste or satiation receive the blessing of Mezonos even if they are not the main ingredient. [Admur 208:1; Seder 3:2; Luach 4:2; Michaber 208:2; Brachos 36b] Now, certainly peanuts are coated for purposes of eating and tasting the coating and not just for the peanut.
[293] Piskeiy Teshuvos ibid footnote 54; Luach of Rav Prus
[294] The reason: As all mixtures that contain ingredients of two different blessings one follows the main ingredient. [Admur 208:1; Seder 3:1; Luach 4:1; Michaber 208:1; Mishneh Brachos 44a] Now, certainly peanuts are considered the main ingredient and not the coating.
[295] Cheishev Haeifod 3:72; Beir Moshe 5:61; Shevet Halevi 4:161; 6:24; Lehoros Nasan 4:9; Piskeiy Teshuvos 208:6; Sefer Viten Bracha 4:G2 [p. 78] in name of Rav Moshe Feinstein and other Gedolei Harabbanim
[296] The reason: As the bread crumbs are not placed to give taste but rather so the fish:chicken has a nice look and does not condense during the cooking and does not stick to the frying pan. It is not placed to give taste to the food or for satiating purposes, and hence is not considered an Ikkur even if it actually gives taste. [Poskim ibid; See Peri Toar Y.D. 113:14]
[297] Sefer Viten Bracha 4:G2 [p. 78] in name of Rav Elyashiv; Luach Rav Elyashvili
[298] The reason: As all mixtures that contain a Mezonos ingredient for purposes of taste or satiation receive the blessing of Mezonos even if they are not the main ingredient. [Admur 208:1; Seder 3:2; Luach 4:2; Michaber 208:2; Brachos 36b] Now, certainly the bread crumbs are placed also for their taste. See Ginas Veradim 1:22 for a similar ruling
[299] Luach of Rav Prus; Luach in Seder Bircahas Hanehnin English
[300] Sefer Viten Bracha 4:G2 [p. 78] in name of Rav Moshe Feinstein and other Gedolei Harabbanim; Luach of Rav Prus; See Piskeiy Teshuvos ibid footnote 57 that one is to remove some of the coating and say Mezonos, and then remove a piece of chicken from the coating and say Shehakol.
[301] Based on Seder 3:7
[302] Piskeiy Teshuvos ibid footnote 56
[303] See Piskeiy Teshuvos ibid footnote 57 that one is to remove some of the coating and say Mezonos, and then remove a piece of chicken from the coating and say Shehakol.
[304] See Seder 3:6; 8:3-4; Michaber 208:9; Ketzos Hashulchan 59:3; Kaf Hachaim 208:53
[305] Seder 1:10; Admur 202:17; Michaber 208:8; Rif Brachos 26a; Rambam Brachos 3:10
[306] Ikkur exempts Tafel: Admur Seder 3:1 “If one is the Ikkur and the second is secondary to it, one says the blessing on the Ikkur and exempts the secondary.”; Luach 4:1; Admur 212:1; Michaber 212:1; Rambam Brachos 3:5; Mishneh Brachos 44a; Ikkur exempts Tafel even if not mixed together, but eating together: Admur Seder 3:8 “This applies even if the foods are not mixed together, but one simply is eating them together.”; Luach 4:6; Admur ibid; Michaber ibid; Rambam Brachos 3:5
[307] Poskim ibid
[308] Admur Seder 7:19 “If the foods were not cooked but are eaten together..then if one’s main intent is on both foods, then we do not follow the majority, and rather one says a blessing over both foods.”; Luach 10:19; Admur 202:13; Admur 202:23 “Here that the nut is not mixed.. we only follow majority if they were cooked together”; M”A 168:30 [This is unlike the ruling in Admur Seder 3:1 and the Poskim in previous footnote, who rule that whenever one has two foods that are an Ikkur we follow the majority food, as in truth, that ruling refers to a case that the foods were cooked together, or were mixed together. If, however, the foods were not cooked together, and are not mixed together in a way that they are not individually recognizable, which is the case here, then we do not follow the majority. See Admur 202:23; Glosses of Rav Alyashvili on Seder Birchas Hanehnin 3:1 footnote 8]
[309] Seder 8:3; 3:6; Michaber 208:9; Orchos Chaim; Abudarham
[310] See Seder 2:7 “If it was kneeded with some water, one follows the majority”; Luach 8:4; Admur 168:11; Taz 268:7
[311] See Ketzos Hashulchan 48 footnote 11 that they all join against the water to form a majority
[312] This means that it is Mezonos and Al Hamichya, unless one sets a meal on the Tortilla:taco sandwich [as defined in Seder 2:2] in which case it becomes Hamotzi and Birchas Hamazon. As is the law with all Pas Haba Bekisnin Meonos bread, a Baal Nefesh is to only eat it within a meal, even if he is Koveia Seuda. [See Admur Seder 2:9]
[313] Seder 2:7 and 9; Luach 8:4; Admur 168:11; Michaber 168:7; Rambam Brachos 3:9
[314] Implication of Admur in Seder ibid who omits wording in Admur 168:11 who requires majority spices; See Keztos Hashulcahn 48 footnote 11 that the main thing is that it is spicy to the point that people do not commonly set a meal on it; Glosses of Rav Elyashvili Seder ibid footnote 85
[315] Seder 2:7; Admur ibid; Michaber ibid; Rambam ibid
[316] Thick versus thin: Thin breads [made of flour and water] are not commonly used to set a meal over, but rather for snacking, and therefore we find in the Talmud and Poskim discussion regarding various types of thin breads and their respective law; whether they are Mezonos or Hamotzi. There is a difference between a Terisa [very thin batter, and very thin baking], Truknin [very thin batter, but not very thin baking] and Lachmaniyos [thin batter, baked thin or thick], and they carry various cases and opinions. [See Seder 2:7; Admur 168:13] In this case, however, that Tortillas are commonly made by forming a regular dough, and only then is it baked thin, then seemingly according to all one is to say Hamotzi on the product, irrelevent of how thin it is. [Implication of Seder 2:5 and all Rishonim and Achronim who describe all the cases to have a thin batter, and not just baked thin; Implication of 1st opinion in Admur 168:15 and opinion in Michaber 168:13; Implication of Admur in Seder who omits case of Ugos Yiveishos; See Piskeiy Teshuvos 168:12] However, we find that the Poskim do not accept this differentiation and maintain that the same laws apply whether the batter is thin or thick, as the main point is regarding how thin the product is after it is baked, and whether people set a meal on it. [Implication of 2nd opinion in Admur 168:15 regaridng frying and cooking dough that “everything follows the final product” and Michaber 168:13 [Admur in Seder 2:12 completely omits the 1st opinion who argues]; See M”A 168:40 in name of Shlah regarding Rekikin Dakin; See Admur 168:12 regarding Ugos Yiveishos; Aruch Hashulchan 168:30; Minchas Yitzchak 1:71-6; Teshuvos Vehanhagos 3:73; All Poskim who rule Matzah is Mezonos, which include Chida in Machazik Bracha 158:5; Yechaveh Daas 3:12; Or Letziyon 2:13-3] Accordingly, whether the Tortilla is Hamotzi or Mezonos will depend on whether it is baked very thin [Mezonos], thin [dispute-eat within meal], or thick [Hamotzi], just as is the law regarding Lachmaniyos. [See Piskeiy Teshuvos ibid] Practically, being this matter is inconclusive either way, one should only eat a Tortilla within a meal, unless it is thick, in which case it may have Hamotzi and Birchas Hamazon recited over it.
Baked versus fried: Dough can only become Hamotzi if baked, or fried with little oil so it does not stick to the pan. If, however, it is fried in a nice amount of oil, then its blessing is a dispute even if it is baked thick, and is only to be eaten within a meal. [Seder 2:12; See Admur 268:15]
[317] If baked thin but not very thin then, this possibly follows the same law as Lachmaniyos [as explained in previous footnote] which is disputed when baked thin, but not very thin, if it is Mezonos or Hamotzi. [Seder 2:6] Furthermore, even if baked very thin, it still unclear if it receives the law of a Lachmaniyos, or of actual bread [being it was made into actual dough] as explained in the previous footnote.
Other opinions: Some write that if the Totilla is very thin its blessing is Mezonos, while if its not very thin but is also not thick, then its like Mezonos bread. [Piskeiy Teshuvos ibid]
[318] Admur Seder 7:19 “If the foods were not cooked but are eaten together..then if one’s main intent is on both foods, then we do not follow the majority, and rather one says a blessing over both foods.” Seder 3:7 and Admur 168:9 that one always says the blessing on the Mezonos even if it is not the Ikkur. However, that is referring to a case that they were baked together. In this case since the wrap and filling are cooked separately, consequently they each receive their designated blessing as each one is not nullified to the other, as explained in Seder 3:1 and 7:19 regarding when both are an Ikkur. See Piskeiy Teshuvos 212:12 regarding eating Mezonos with meat; 212:14 that when there is a large amount of filling one always recites both blessings;
[319] See Piskeiy Teshuvos 212:14; Luach [Marlow] p. 164-165; Luach [Prus] p. 20
[320] Piskeiy Teshuvos 212:14 that when there is a large amount of filling one always recites both blessings; See 168:9; Seder 3:7 that one always says the blessing on the Mezonos. However that is referring to a case that they were baked together. In this case since the cone and filling are made separately, consequently they each receive their designated blessing as each one is not nullified to the other, as explained in 3:1 regarding when both are an Ikkur.
[321] Admur 168:9; See Luach [Marlow] p. 164-165; Luach [Prus] p. 20
[322] Admur 168:9; Shevet Halevi 4:23; Piskeiy Teshuvos 212:14; Luach [Prus] p. 41; Luach [Marlow] p. 160
[323] The reason: As the dough and filling have been baked together and are hence considered one food of Mezonos which is the Ikkur. [Admur 168:9]
[324] See Piskeiy Teshuvos ibid; Sheivet Halevi 4:23
[325] Seder 3:1; 212:1; Luach [Prus] p.22; Luach [Marlow] p. 159]
[326] Admur 168:9; Seder 3:7; Taz 168; M”B 168:46
[327] Piskeiy Teshuvos 208:11
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