5. Pas Haba Bekisnin:[1]
6. The General law:

Its law: Breads which are defined as Pas Haba Bekisnin 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].

Its definition – The Dispute: There is a dispute amongst the Poskim as to the definition of the Pas Haba Bekisnin Mezonos bread. Some Poskim[2] rule that it is [even] defined as dough which is made using non-water liquids for the kneading, or dough which is spicy [and certainly applies to dough which is filled with sweets].[3] Other Poskim[4], however, rule that the above described bread is not defined as Pas Haba Bekisnin, and hence even if the dough was kneaded with liquids other than water, and contains spices, it is not defined as Pas Haba Bekisnin and remains Hamotzi. Rather, in their opinion, Pas Haba Bekisnin is [only] dough which has been filled with sweets. This refers to regular dough of bread which is filled with sweets such as honey, sugar, nuts and walnuts, hazelnuts, jelly, chocolate, caramel, fruits.[5] [In addition, a further opinion rules that all savory baked goods or savory snacks, such as crackers, pretzels, and the like are defined as Pas Haba Bekisnin. This opinion will be explained later on in Halacha 7.]

The final ruling: Practically, we take both opinions into account and hence one is to recite Mezonos and Al Hamichya when eating either of such breads as a snack, although a Baal Nefesh is to be stringent to not eat [the former type of Pas Haba Bekisnin Mezonos bread] outside of a meal over which one recites Hamotzi and Birchas Hamazon on a Kezayis of real bread.[6] All this applies only if one will not be setting a meal over the bread, however, if one will be setting a meal over the bread, as will be defined in Halacha 9, then its is Hamotzi and Birchas Hamazon. The following are the details of each one of these types of breads:

1. Kneaded with non-water liquids:[7]

As stated above, we rule that any dough which is kneaded with non-water liquids such as, milk, butter, honey, oil, wine, fruit juices, eggs, fat, is defined [due to doubt] as Pas Haba Bikisnin and hence 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]. Although a Baal Nefesh is to be stringent to not eat this type of bread outside of a meal.[8]

What is the law if the above doughs are mixed also with water?[9] In the event that the dough was kneaded with both water and non-water liquids, then we follow the majority liquid. If it is majority non-water liquids, then it is Mezonos when eaten as a snack, while if it is majority water, then it is Hamotzi even when eaten as a snack.

What is the law if one used water mixed with concentrate juice for the kneading? Majority of Poskim[10] rule that in such a case we measure the water versus the concentrate, and hence if a minority of concentrate juice was used with majority water, as is usually the case, then the bread is Hamotzi even when eaten as a snack.

• Example: Moshe is preparing a snack for the afternoon. He decides to bake bread, but instead of using just water, Moshe kneads his dough with milk and honey. According to the guidelines, because Moshe used mostly non-water liquids, his bread is classified as Pas Haba Bekisnin. When Moshe enjoys a slice as a snack, he recites the Mezonos and Al Hamichya blessings.

Blessing Based on Dough Ingredients

1. Spicy dough and bread:[11]

According to the first opinion above, even dough that has been kneaded with water, if it was kneaded with spices [i.e. sugar, garlic, pepper, Zatar] then if the spices are very well felt in the taste of the bread and hence people eat it as a snack[12], then its blessing 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]. Although a Baal Nefesh is to be stringent to not eat this type of bread outside of a meal.[13]

If one mixed fruit juice and spices into the water do they join as a majority over the water? If the taste is changed to the point that it is not common to set a meal over such bread, then such bread is Mezonos. Thus, the eggs, oil, and spices which are added to the recipe all join as a majority against the water ingredient.

• Example: Moshe prepares a spicy loaf, adding plenty of eggs and oil along with fragrant spices that alter the bread’s taste. This bread, too, is considered a snack and requires the Mezonos blessing. However, if Moshe sits down to eat the spicy bread as his main meal, the proper blessings would be Hamotzi and Birchas Hamazon.

1. Sweet Pastries –Dough fillings [i.e. Rugelach, Danish Croissant; éclair, cinnamon roll]:[14]

See Chapter 17 Halacha 2B regarding Ikar Vitafel for the full details of this subject!

As stated above, we rule that bread dough [i.e. flour and water] 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]. [This applies even to a Baal Nefesh.]

What is the law if one removes the filling and eats only the bread? Even if one removes the filling and eats only the bread part of the pastry [i.e. one removes all of the chocolate from the Rugelach and eats only the plane pastry dough], nevertheless, its blessing remains Mezonos and Al Hamichya.[15]

What blessing is to be recited if one eats some of the filling alone after eating the pastry?[16] No blessing is said on the filling even if one eats some of the filling alone after eating the pastry. See Chapter 17 Halacha 2B regarding Ikar Vitafel for the full details of this subject!

What blessing is to be recited if one only eats the filling and not the pastry?[17] One recites whatever blessing befits that filling, whether Haeitz, Ha’adama or Shehakol.

How much of the food must one eat to recite Al Hamichya: One must eat a Kezayis of the actual Mezonos within four minutes to recite Al Hamichya. See Halacha 13 and Chapter 21 Halacha 15 for the full details of this subject!

• Example: Moshe picks up a chocolate-filled Rugelach to enjoy as a midday snack. Before eating, he recites the Mezonos blessing, knowing the dough is sweet-filled. He eats enough to fulfill the amount required for Al Hamichya and recites that blessing afterward. Later, Moshe scoops out some of the chocolate filling to taste separately; since he already said Mezonos and Al Hamichya for the pastry, he does not need a new blessing for the chocolate. However, if Moshe had chosen to eat only the chocolate filling without the pastry, he would say Shehakol, the blessing appropriate for chocolate.

1. Savory Pastries – Non Sweet Dough fillings [i.e. pies, samosas, and knishes]:[18]

Hamotzi dough [i.e. flour and water] 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.[19] This applies even if ones main intent in eating this food is to eat the filling and not the dough.

• Hamintashin: Those Hamintashin which are filled with sesame seeds are Hamotzi as they are made for satiation and not for snacking.

What blessing is to be recited if one only eats the filling?[20] One recites whatever blessing befits that filling, whether Haeitz, Ha’adama or Shehakol.

What blessing is to be recited if one eats some of the filling alone after eating the pastry?[21] No blessing is said on the filling even if one eats some of the filling alone after eating the pastry. See Chapter 17 Halacha 2B regarding Ikar Vitafel for the full details of this subject!

How much of the food must one eat to recite Al Hamichya: One must eat a Kezayis of the actual Hamotzi within four minutes to recite Al Hamichya. See Halacha 13 and Chapter 21 Halacha 15 for the full details of this subject!

• Example: Moshe sits at the table and takes a knish filled with potatoes. Since the dough is flour-based with just water, and the filling is savory, he recites the Hamotzi blessing before eating. After finishing most of the knish, Moshe scoops out some of the remaining potato filling and eats it alone. Because he already said Hamotzi for the knish, no new blessing is needed for the filling. If Moshe had decided to eat only the potato filling, he would have recited Ha’adama, the appropriate blessing for potatoes.

1. If one has Mezonos bread and Hamotzi bread on the table and he plans to eat both, over which bread should he say Hamotzi?[22]

One should say Hamotzi on the Hamotzi bread, as it is more Chashuv.

Why do many people avoid Mezonos bread?

Question:

Recently I entered a conversation with someone at the bakery who claimed that Mezonos bread is really a farce and that all the serious Poskim hold that there is no such thing as Mezonos bread today. I insisted that the leading authorities have long ruled that, in truth, Mezonos bread as we know it today is still Mezonos, as otherwise the Hashgacha would not agree to sell it as Mezonos! Who is accurate?

Answer:

This is indeed a scholarly discussion in which both you and your friend have legitimate arguments based on the Poskim. Practically, however, we conclude that those who continue to recite the blessing of Mezonos on today’s Mezonos bread have upon whom to rely and cannot be protested. On the other hand, those who are stringent to only eat it within a meal are also worthy of praise. Neither party is doing anything wrong.

Explanation:

The subject of bread which receives the blessing of Mezonos is highly debated amongst the Poskim. The discussion begins with defining the Talmudic concept of Pas Haba Bekisnin bread, which receives the blessing of Mezonos so long as it is eaten as a snack. This matter is under debate with some saying that it refers to bread that is filled with a sweet spread while others saying that it refers to bread that is kneaded with juice or other non-water liquids. Practically, we are lenient in this matter like both opinions, following the rule of Safek Brachos Lihakel, although conclude that a meticulous Jew should be stringent to only eat such bread within a meal due to the doubt. With this information alone we can already conclude a defense for both positions taken above, one which follows the letter of the law and permits reciting Mezonos on such bread, and a second which is stringent to only eat it within a meal. However, things are not that simple. You see, there is great discussion amongst the authorities regarding when bread that is kneaded with non-water liquids becomes Mezonos. Does it simply suffice to have majority non-water liquids in the mixture, or must one actually taste a great sweetness in the bread which would lead one to not set a meal over but rather eat it as a mere snack? This is the core of the debate regarding today’s Mezonos that is sold in the stores which is made using majority non-water liquids. Some argue that this is the classic Mezonos bread discussed in the original debate by which we rule that it’s blessing is Mezonos due to the doubt. Others, however, argue that no opinion holds that today’s Mezonos bread is really Mezonos, as in order for it to be Mezonos one must taste an actual difference of sweetness in the bread, otherwise the mere fact that it has majority non-water liquids is irrelevant and is not subject to the above debate and hence retains the blessing of Hamotzi. Now, while this matter is indeed a real debate amongst the Poskim with some taking the former position of majority non-water liquids being the determining factor, and some taking the latter position of actual strong taste of sweetness being the determining factor, there is a further aspect in play of which there is wide consensus amongst the authorities. Even according to the former position which suffices with majority non-water liquids for the bread to become Mezonos, the consensus amongst the Poskim is that the non-water liquid must be an intrinsic majority, such as 51% squeezed 100% apple juice, and another 49% water. However, if one simply uses concentrated juice and then adds water to it then even if the watered down concentrate makes up the entire liquid ingredients of the mixture, nonetheless, it’s blessing remains Hamotzi being that the concentrated juice is less than 50%. This creates a further reason of argument against the Mezonos bread industry, as some bakeries use concentrated juice which does not amount to over 50% of the total liquid amount hence leaving it Hamotzi according to all. In addition to all the above, a further point of argument against the Mezonos bread industry is that even if it were to be determined that the bread is being truly made in a way that it’s blessing is Mezonos according to all opinions, people are accustomed to eat this bread simply in order to escape the need to Bentch, and hence quite often eat a large amount of it which adds up to a meal, in which case all are in agreement that it’s blessing is Hamotzi and not Mezonos. Thus, due to all the above issues there are some Yidden who simply do not eat Mezonos bread as a snack and only eat it within the confines of a regular meal over real bread. Nonetheless, the custom of the vast majority of world Jewry is to be lenient and to continue to recite the blessing of Mezonos on Mezonos bread. This relies on the long-standing ruling that even bread kneaded with non-water liquids is defined as Pas Haba Bekisnin, and follows the opinions who hold that having a simple majority of non-water liquid suffices, and places trust in the rabbinical supervision that they are not using concentrate for this purpose. Practically, so long as those who are lenient do not eat enough of the product for it to be considered a meal then they may not be protested in what they are doing.

So to summarize:

Some people avoid Mezonos bread because of significant uncertainty and debate among halachic authorities regarding its definition and the proper blessings to recite over it. The following are their concerns:

• Questionable Definition: Some authorities argue that unless the bread is filled with sweets, it does not qualify as Mezonos bread but remains Hamotzi.
• Taste Requirement: There is an opinion that, for bread to be considered Mezonos, its sweetness or unique flavor must be distinctly noticeable—mere majority of non-water liquids is not enough.
• Preparation Methods: If the bread is made using concentrated juice diluted with water, and the actual concentrate is less than 50% of the liquid ingredients, it does not meet the requirements to be considered Mezonos.
• Eaten as a Meal: If a person eats enough Mezonos bread to constitute a meal, all authorities agree its blessing becomes Hamotzi, not Mezonos.

Sources: See regarding the debate of the definition of Pas Haba Bekisnin and if bread kneaded with non-water liquids is included: See Seder 2:7-9; Luach 8:3-12; Admur 168:7-18; Michaber 168:7-10; Rambam Brachos 3:9; Ketzos Hashulchan 48:5-8; Piskeiy Teshuvos 168:8-22 See regarding if a simple majority of non-water liquid suffices or if it must be strongly felt in the taste of the bread: Mere taste of any sweetness suffices: Michaber 168:7; Must have a lot of taste of sweetness: Rama 168:7; Taz 168:7; Aruch Hashulchan 168:24; Majority non-water liquid suffices; Admur 168:11; Seder 2:7; Luach 8:4; Taz 168:7; Sefer Hachaim; Yad Meir 29; Daas Torah ibid; Birchas Habayis 9:17;  See regarding the invalidation of using concentrated juice: Mishnas Sachir 41; Poskim in Kaf Hachaim 168:57; Minchas Yitzchak 9:17; Shevet Halevi 8:32; 9:44; Piskeiy Teshuvos 168 footnote 70; See regarding that if one eats a meal of the bread then it becomes Hamotzi: See Seder 2:1-4; Luach 8:1-2; Admur 168:8; Ketzos Hashulchan 48:18; Shiurei Torah 3, pp. 213-219; Piskeiy Teshuvos 168:4-7

[1] See Seder 2:7-9; Luach 8:3-12; Admur 168:7-18; Michaber 168:7-10; Ketzos Hashulchan 48:5-8; Piskeiy Teshuvos 168:8-22

[2] 1^st opinion in Seder ibid; 2^nd opinion in Admur ibid; Luach ibid; Michaber ibid; Rambam Brachos 3:9

[3] The reason for this is because people do not normally set a meal over such breads.

[4] 2^nd opinion in Seder 2:7; 1^st opinion in Admur ibid; Luach ibid; Michaber ibid; Taz; Beis Yosef

[5] These breads are considered Mezonos because they are filled primarily for enjoyment, not for satiation. Therefore, we say Mezonos and Al Hamichyah.

[6] Seder 2:9

[7] See Seder 2:7-9; Luach 8:3; Admur 168:11; Michaber 168:7; Ketzos Hashulchan 48:5-8; Piskeiy Teshuvos 168:8

[8] Seder 2:9

[9] Admur 168:11; Seder 2:7; Luach 8:4; Taz 168:7; Sefer Hachaim; Yad Meir 29; Daas Torah ibid; Birchas Habayis 9:17; See Piskeiy Teshuvos 168:10

Other opinions: Some Poskim rule that a simple majority non-water liquid does not suffice and rather there must be enough juice for its taste to be strongly felt in the bread. [See Rama 168:7; Taz 168:7; Aruch Hashulchan 168:24]

[10] Mishnas Sachir 41; Poskim in Kaf Hachaim 168:57; Minchas Yitzchak 9:17; Shevet Halevi 8:32; 9:44; Piskeiy Teshuvos 168 footnote 70

[11] See Seder 2:7-9; Luach 8:3; Admur 168:11; Ketzos Hashulchan 48:5; Piskeiy Teshuvos 168:8

[12] In the Shulchan Aruch, Admur rules that one is to have majority of spices over water. However, the Ketzos Hashulchan concludes the main thing is that it is spicy to the point that one does not set a meal over it.

[13] Seder 2:9

[14] See Seder 2:7-9; 3:7; Luach 8:3-4; Admur 168:11; Michaber 168:7-10; Ketzos Hashulchan 48:5-6

[15] The reason: As it was baked for purposes of Taanug and not for satiation. [Admur 168:10]

[16] Seder 3:7; Luach 4:5; Admur 168:9; 212:1 and 5; Taz 168:11

[17] Seder 3:7; Luach 4:5; Admur 168:10; 212:5 in parentheses; M”A 168:15

[18] See Seder 2:7-9; 3:7; Luach 8:3-4; Admur 168:11; Michaber 168:7-10; Ketzos Hashulchan 48:7

[19] The reason: This type of food is considered Hamotzi because it is customary to set a meal with such foods.

[20] Seder 3:7; Luach 4:5; Admur 168:10; 212:5 in parentheses; M”A 168:15

[21] Seder 3:7; Luach 4:5; Admur 168:9; 212:1 and 5; Taz 168:11

[22] P”M 168 M”Z 7; See Seder 9:6-7; Luach 6:6-7; Admur 206:10; M”A 211:11; Ketzos Hashulchan 56:3;