The Bracha over rice – Shehakol, Mezonos, Ha’adama? Full background

44. Background:

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

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

1. Practical blessing:[17]

Due to the doubt explained above, every G-d fearing Jew is to only eat cooked rice and millet or their baked product [i.e. crackers or bread] within a meal [of washing for real bread].[18] If one is unable to eat it within a meal of bread, then if he does not have other foods available to cover them in their blessing, then he is to say Shehakol on the rice and millet due to the doubt.[19] However, if he has other foods available over which he can recite a blessing and have the rice or millet included within it, then the following debate is recorded:

Whole rice or millet: If one is unable to eat it within a meal of bread, and he has other foods available to cover them in their blessing, then some Rabbanim[20] rule that one is say a Ha’adama[21], Mezonos[22] and Shehakol[23] on other foods. Others[24] rule that only Mezonos and Ha’adama are to be said on other foods and there is no need to say Shehakol on other foods. Others[25] rule there is no advantage in saying the blessings on other foods and rather one is to say Shehakol directly on the rice. According to all, if one does not have other foods available to say Ha’adama/Mezonos he may say Shehakol directly on the rice.

Mashed or flour made into cracker or bread:[26] If one is unable to eat it within a meal of bread,  and he has other foods available to cover them in their blessing, then one is to recite Mezonos[27] and Shehakol[28] on other foods. [However, there is no need to recite Ha’adama on another food, as its blessing is either Mezonos or Shehakol and not Ha’adama.[29]] However, as stated above, some[30] rule there is no advantage in saying the blessings on other foods and rather one is to say Shehakol directly on the rice.

Roasted or puffed rice –Rice cake & rice crispies:[31] One recites Ha’adama on rice cakes.[32] Likewise, the same applies to rice cereal that the blessing of Ha’adama is said.[33] Nonetheless, some learn that it is best to recite Ha’adama and Shehakol on two other foods upon eating rice cake, or puffed rice cereal, due to doubt.[34] However, according to all, there is no need to recite Mezonos as there is no opinion which holds it to be Mezonos, as it is baked and not cooked.

Summary:

It is recommended to eat rice and millet within a meal that includes bread due to the doubts regarding their blessings. If one cannot do so, the following rules apply:

• For whole rice or millet, if other foods are available to recite blessings over, one is to say Mezonos, Hadama, and Shehakol on other foods first. If not available, then one is to recite Shehakol directly on the rice.
• For mashed or flour forms made into crackers or bread, recite Mezonos and Shehakol on other foods. If not available, then one is to recite Shehakol directly on the rice.
• For roasted or puffed rice: One recites Ha’adama on rice cakes. Likewise, the same applies to rice cereal that the blessing of Ha’adama is said.

May one eat a small amount of bread in order to exempt the rice?[35]

One who is G-d-fearing and wishes to only eat rice within a meal, may recite the blessing of Hamotzi on a small amount of bread for the sake of exempting the rice, and is not required to eat a full Kezayis of bread. See volume 2 under the Chapter of Devarim Hatefeilim Liseuda for the full details of this matter.

[1] See Seder 1:10-11; Luach 1:9; Michaber 208:7-8; Kaf Hachaim 38-44; Piskeiy Teshuvos 208:13

[2] Rosh Brachos 6:8

[3] Rashi Brachos 37a; Rosh Brachos

Said Al Hamichyah after eating rice: Some Poskim rule that if one recited the after blessing of Al Hamichyah then he fulfills his obligation for rice. This applies whether he only ate rice, and accidentally said the blessing of Al Hamichyah, or if he ate both rice and a Mezonos product and recited Al Hamichyah on that product, then he may no longer say Borei Nefashos on the rice. [See Birkeiy Yosef 208:7; Mahariy Molko 34; Halachos Ketanos 1:40; Shaareiy Teshuvah 208:9; Ben Ish Chaiy Pinchas 18; Kaf Hachaim 208:41; Piskeiy Teshuvos 208:13] Practically, while some Poskim [Ben Ish Chaiy Pinchas 18; Kaf Hachaim 208:41] rule that one may even initially have the rice in mind upon saying Al Hamichya on a Mezonos product, it is best to avoid this matter and recite the Borei Nefashos over rice prior to reciting Al Hamichya, or to explicitly have in mind to not fulfill his obligation of the rice with Al Hamichya. [Piskeiy Teshuvos 208:13] However, Bedieved, if one already recited Al Hamichya on rice, then he is not repeat the after blessing.

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

[5] Ketzos Hashulchan 49 footnote 1

[6] Implication of Rama ibid; Taz 208:8 in opinion of previous Poskim; Beis Yosef 208 leaves this matter in question; Omitted from Admur ibid, Vetzaruch Iyun if when the rice is whole if the 1st opinion in Admur holds it is Ha’adama or Shekol, If Ha’adama, then why does Admur conclude to say Shehakol due to doubt. If they hold that it is Shehakol, why would it be different than all other legumes. [Hiskashrus 857] Practically see Kaf Hachaim 208:39 who writes that it is Ha’adama when whole, although some Poskim indeed hold that rice is always Shehakol. [Kol Bo 24 that whole millet/Dochen is Shehakol; Bahag, brought in Beis Yosef 208 in name of Rosh Brachos 6:8 that both rice and Dochen is Shehakol] See Piskeiy Teshuvos ibid footnote 86

[7] Opinion in Seder 1:10; Luach ibid; M”A 208:10; Rabbeinu Yona Brachos ibid; Kaf Hachaim 208:39 that so is opinion of Michaber ibid and so rule many Poskim and so is custom: Mateh Yehuda 208:5; Birkeiy Yosef 298:6; Machzik Bracha 208:1; Chesed Lealafim 208:7; Ben Ish Chaiy Pinchas 18

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

[9] As rules Admur in Seder 1:11

[10] Seder ibid; Taz 208:8

[11] Seder 1:11; Kaf Hachaim 208:38

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

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

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

[15] Seder 1:11; Luach 1:9; M”A 208:9 [if crushed]; Shelah ibid; Bach 208; Taz 208:11 [even if whole]; Kneses Hagedola 208; M”B 208:25; Kaf Hachaim 208:38; Piskeiy Teshuvos 208:13

[16] Seder ibid; Luach ibid; M”A ibid; Taz ibid; Shelah ibid; Kaf Hachaim 208:38

[17] The custom of the world: The ruling above follows the ruling of Admur and that of almost all the Gedolei Hachronim. Nonetheless, we can’t ignore the fact that the widespread custom of the world, Sephardim and Ashkenazim alike, is to simply say the blessing of Mezonos on rice whether whole or mashed. [See Kaf Hachaim 208:39; Piskeiy Teshuvos 208:12 footnote 91; Sephardim: Mateh Yehuda 208:5; Birkeiy Yosef 298:6; Machzik Bracha 208:1; Chesed Lealafim 208:7; Ben Ish Chaiy Pinchas 18; Kaf Hachaim 208:39; Yabia Omer 8:22 Ashkenazim: Chasam Sofer O.C. 50; Maaseh Rav of Gra; Chazon Ish;  Chassidim: Shulchan Hatahor 208:1

[18] Seder 1:11; Luach 1:9; M”A 208:9 [if crushed]; Shelah ibid; Bach 208; Taz 208:11 [even if whole]; Kneses Hagedola 208; M”B 208:25; Kaf Hachaim 208:38; Piskeiy Teshuvos 208:13 footnote 91

[19] Seder ibid; Luach ibid; M”A ibid; Taz ibid; Shelah ibid; Kaf Hachaim 208:38; Piskeiy Teshuvos 208:12 footnote 91

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

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

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

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

[24] Rav Y”Y Ofen; Rav L.Y. Raskin

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

[26] Piskeiy Teshuvos 208:12

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

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

[29] See Piskeiy Teshuvos 208:12 footnote 90

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

[31] See Hiskashrus 857; Birchas Habayis 11:6 that puffed rice is Shehakol; See Piskeiy Teshuvos 208:12 footnotes 96-97 that rice cake is Ha’adama while puffed rice is Shehakol while raw rice receives no blessing, although some hold even rice cake is Mezonos

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

[32] Piskeiy Teshuvos 208:12 footnote 96; Rav L.Y. Raskin

[33] See Birchas Habayis 11:6 and Piskeiy Teshuvos 208:12 footnotes 96-97 that puffed rice is Shehakol being that it is not common to eat rice in this method. However in today’s day and age it is extremely common to eat puffed rice cereal such as rice crispies and hence certainly it’s blessing would remain Ha’adama just like all legumes.

[34] See previous footnote for various opinions in Poskim regarding the Barcha, and hence to be Yotzei according to all we say all blessings

[35] See Admur 177:1 in parentheses “(Meal foods are only exempt from a before blessing during a meal of bread if one establishes his meal over bread, in which case all of the foods that are normally eaten with bread, in contrast to foods of satiation)”; Kuntrus Achron 177:2; Ketzos Hashulchan 40 footnote 2; Piskeiy Teshuvos 177:1; Tosafus Brachos 38a regarding Mezonos foods; Even Haozer 174 regarding all meal foods; Aruch Hashulchan 177:2 regarding all meal foods if eat a Kezayis of bread; Piskeiy Teshuvos 177:1

Other opinions: Some Poskim rule that there is no difference between Liftan foods and Mazon foods regarding the above doubt and question, and that therefore one should never eat a small amount of bread for the sake of exempting any meal food. [Setimas Haposkim, including M”A, M”B, Kaf Hachaim ibid who make no mention of this differentiation in the ruling] Some Poskim rule that if one eats less than a Kezayis of bread, then it never exempts the meal foods. [Aruch Hashulchan 177:2; Shulchan Hatahor 177:1; Igros Moshe O.C. 4:41; Piskeiy Teshuvos 177:1 footnote 3]