Food That Comes During a Meal: Difference between revisions

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* In the Gemara Brachot 41b, Rav Papa states that food which are eaten as part of the meal during the meal don’t require any Bracha and foods which are eaten not in context of the meal during the meal require a Bracha Rishona and not Bracha Achrona. Tosfot (D”H Hilchata) explains that the first category means to include foods which are normally eaten as the main part of the meal like meat, fish, vegetables, oatmeal. The second category includes foods which are not normally eaten as the main part of the meal like fruit. This explanation is accepted by the Rosh (Brachot 6:26), Bahag (quoted by Rosh), Rabbanu Yonah (29b D”H VeRabbenu Yitzchak) in name of the Ri HaZaken, Mordechai (Brachot Siman 135), Smag (quoted by Bet Yosef 177:1), and Hagot Maimon 4:20. The Tur and S”A 177:1 codify this explanation as the halacha.  
* In the Gemara Brachot 41b, Rav Papa states that food which are eaten as part of the meal during the meal don’t require any Bracha and foods which are eaten not in context of the meal during the meal require a Bracha Rishona and not Bracha Achrona. Tosfot (D”H Hilchata) explains that the first category means to include foods which are normally eaten as the main part of the meal like meat, fish, vegetables, oatmeal. The second category includes foods which are not normally eaten as the main part of the meal like fruit. This explanation is accepted by the Rosh (Brachot 6:26), Bahag (quoted by Rosh), Rabbanu Yonah (29b D”H VeRabbenu Yitzchak) in name of the Ri HaZaken, Mordechai (Brachot Siman 135), Smag (quoted by Bet Yosef 177:1), and Hagot Maimon 4:20. The Tur and S”A 177:1 codify this explanation as the halacha.  
* The Mishna Brurah 177:1 explains that the language of Shulchan Aruch which is that the Hamotzei on bread covers foods which are normally eaten with bread to mean that anything which gives sustenance and is brought as the main meal is covered by the Hamotzei.</ref>
* The Mishna Brurah 177:1 explains that the language of Shulchan Aruch which is that the Hamotzei on bread covers foods which are normally eaten with bread to mean that anything which gives sustenance and is brought as the main meal is covered by the Hamotzei.</ref>
# If one doesn’t want to eat bread it’s unclear whether it exempts the other foods and so it’s preferable to avoid this situation, however, if one is in such a situation one doesn’t need to make a Bracha Rishona on each food because there is at least a possibility that the Bracha on bread exempted it. <ref>Magan Avraham 177:1, Avnei Isfeh 4:26(3))</ref> Nonetheless, if one is eating bread on Shabbat or Yom Tov in order to fulfill the obligation of eating the meal all other foods are covered by the bread. <Ref>Magan Avraham 177:1, Halachos of Brachos chap 5 pg 98 </ref>
# If someone sent foods to a friend and the food arrived during the meal, Sephardim hold that he food requires a new Bracha, whereas Ashkenazim hold that no new Bracha is needed. <ref> S”A and Rama 177:5 </ref>
# If someone sent foods to a friend and the food arrived during the meal, Sephardim hold that he food requires a new Bracha, whereas Ashkenazim hold that no new Bracha is needed. <ref> S”A and Rama 177:5 </ref>


Revision as of 01:12, 29 August 2011

General rule

  1. All foods that are brought to accompany bread or fill one’s appetite is covered by the Bracha HaMotzei on the bread and doesn’t require it’s own Bracha is eaten during the meal. [1]
  2. If one doesn’t want to eat bread it’s unclear whether it exempts the other foods and so it’s preferable to avoid this situation, however, if one is in such a situation one doesn’t need to make a Bracha Rishona on each food because there is at least a possibility that the Bracha on bread exempted it. [2] Nonetheless, if one is eating bread on Shabbat or Yom Tov in order to fulfill the obligation of eating the meal all other foods are covered by the bread. [3]
  3. If someone sent foods to a friend and the food arrived during the meal, Sephardim hold that he food requires a new Bracha, whereas Ashkenazim hold that no new Bracha is needed. [4]

Drinks

  1. If one has wine or grape juice, one must make it’s own Bracha even if it is drunk during the meal. [5]
  2. If one made Hagefen and drank a Melo Lugmav (cheekful), all other drinks are exempt from making a Bracha during the meal. [6] However, if one just heard Kiddish and didn’t drink wine or grape juice immediately, one must make a Bracha on wine or grape that one drinks during the meal. [7]
  3. One doesn’t make a Bracha on drinks during a meal as drinks are drunk because of the food. [8] However, it’s preferable to cover drinks by having wine and make a Bracha on wine and it’ll cover all other drinks. [9] Some Sephardim have a minhag to drink water before the meal (less than a kezayit) and the Bracha on that will cover the other drinks. [10]
  4. An alcoholic drink doesn’t require a Bracha is drunk during the meal, however, if one drink it’s at the end of the meal before Birkat HaMazon, one should make a Bracha. [11]
  5. Coffee and tea at the end of the meal don’t require a Bracha. However, it’s preferable to cover these drinks by having another food that certainly requires a Bracha during the meal (such as sugar by itself). [12]

Fruit

  1. If one eats (regular uncooked) fruit in a meal one should make a Bracha Rishona on the fruit but no Bracha Achrona. [13]
  2. A cooked dish made from fruit and is served as part of the main meal doesn’t require it’s own Bracha. For example, fruit soup, fruit salad, fritter, fruits mixed with chicken or meat, and fruit blintzes don’t require a Bracha during a meal. [14]
  3. Fruits served as an appetizer requires a separate Bracha unless the fruit is known to whet one’s appetite. [15] Citrus fruits such as grapefruit are assumed to be eaten to whet one’s appetite whereas sweet fruits such as melon require a Bracha. However, some hold that even sweet fruits don’t require a fruit if eaten as an appetizer and therefore advise to exempt it by eaten a fresh fruit not being used as an appetizer or to have a fruit less than a kezayit prior to a meal with intent to cover the fruit during the meal. [16]
  4. There’s a doubt regarding compote and there’s what to rely to make a Bracha. [17]

Desserts

Sweets

  1. In general, desserts aren’t covered by the Hamotzei and each food requires it’s own Bracha even if eaten during the meal except for mezonot which are Pas HaBah Bekisnin. [18] For example:
  • bisli and peanuts with flour based coating require Mezonot,
  • baked apple and nuts require HaEtz,
  • peanuts and popcorn require HaAdama,
  • chocolate, sugar, gum, and candy require Shehakol. [19]
  1. If there’s a significant (and independent) layer of frosting on cake or a Krembo a Shehakol is required for the cream and no Bracha is required for the mezonot. [20]
  2. There’s a considerable dispute regarding ice cream and there’s what to rely on make the Bracha but it’s preferable to make the Bracha on another food that certainly requires a Shehakol during a meal. [21] Sephardim hold that one shouldn’t make a Bracha on ice cream in a meal but rather should cover it with another Shehakol. [22]
  3. Yogurt is usually eaten as part of the meal in satiate and so it doesn’t require a Bracha. [23]

Mezonot

  1. Mezonot which isn’t similar to bread at all requires a Bracha if eaten as a dessert. Examples include: Bisli, puffed rice in chocolate, (or rice crispy treats), and Kabukim (peanuts with dough coating). [24] However, if one eats the mezonot to satiate it doesn’t require a Bracha in any case. [25] Some include wafers. [26]
  2. In general, Pas HaBah BeKisnin such as cake, cookies, and biscuits don’t require a Bracha during the meal even if eaten as a dessert. [27]
  3. The minhag is not to make a Bracha on Pas HaBah Bekisnin as dessert unless it fulfills all three requirements of Pas HaBah BeKisnin. [28] For example, fruit filled pie fulfills all three requirements and requires a Bracha. [29]
  4. However, the strict halacha requires a Bracha even the mezonot only fulfills the condition of having a sweet filler and having dough made with a majority of ingredients in comparison to the water not counting the flour. Examples include:
  • Sufganiyot (doughnuts) filled with jelly,
  • cake with a filler (cream, jelly) unless if the filler is a thick independent layer
  • chocolate covered cookies or biscuits,
  • sandwich cookies,
  • pie (if shell is made with majority of ingredients in comparison to the water),
  • Kabukim (peanuts with flour based coating) [30]
  1. However, if one eats the mezonot to satiate it doesn’t require a Bracha in any case. [31]
  2. To remove oneself from all doubt regarding mezonot one should either
  • make a mezonot on something that certainly requires a mezonot during a meal and it will cover all other mezonot,
  • eat a little mezonot before the meal and intend that it should cover the other mezonot during the meal,
  • when making the HaMotzei have intention that the bread should cover the other mezonot
  • eat the mezonot cakes after the Birkat HaMazon
  • or make a Shehakol on something that certainly requires a Shehakol during a meal and have intent to cover the mezonot. [32]

References

  1. ↑ S”A 177:1
    • In the Gemara Brachot 41b, Rav Papa states that food which are eaten as part of the meal during the meal don’t require any Bracha and foods which are eaten not in context of the meal during the meal require a Bracha Rishona and not Bracha Achrona. Tosfot (D”H Hilchata) explains that the first category means to include foods which are normally eaten as the main part of the meal like meat, fish, vegetables, oatmeal. The second category includes foods which are not normally eaten as the main part of the meal like fruit. This explanation is accepted by the Rosh (Brachot 6:26), Bahag (quoted by Rosh), Rabbanu Yonah (29b D”H VeRabbenu Yitzchak) in name of the Ri HaZaken, Mordechai (Brachot Siman 135), Smag (quoted by Bet Yosef 177:1), and Hagot Maimon 4:20. The Tur and S”A 177:1 codify this explanation as the halacha.
    • The Mishna Brurah 177:1 explains that the language of Shulchan Aruch which is that the Hamotzei on bread covers foods which are normally eaten with bread to mean that anything which gives sustenance and is brought as the main meal is covered by the Hamotzei.
  2. ↑ Magan Avraham 177:1, Avnei Isfeh 4:26(3))
  3. ↑ Magan Avraham 177:1, Halachos of Brachos chap 5 pg 98
  4. ↑ S”A and Rama 177:5
  5. ↑ S”A 174:1, Vezot HaBracha (pg 72, Chapter 8)
  6. ↑ Vezot HaBracha (pg 73, Chapter 8)
  7. ↑ Shemirat Shabbat KeHilchata 48:18, Vezot HaBracha (pg 73, chapter 8)
  8. ↑ S”A 174:7, Chaye Adam 43:1, see Vezot HaBracha (pg 72, chapter 8) adds that on fruit juice one doesn’t make a Bracha during the meal.
  9. ↑ Biur Halacha 174 D”H VeHaMinhag, Vezot HaBracha (pg 70, chapter 8) writes that this it’s an obligation but a righteous practice.
  10. ↑ Vezot HaBracha (pg 70, chapter 8)
  11. ↑ Mishna Brurah 174:39, Vezot HaBracha (pg 73, Chapter 8)
  12. ↑ Mishna Brurah 174:39, Vezot HaBracha (pg 73, Chapter 8)
  13. ↑
    • In the Gemara Brachot 41b there’s three opinions whether one should make a Bracha on fruit in a meal. Rav Sheshet holds that one must make both Bracha Rishona and Bracha Achrona, Rav Huna states that one must make a Bracha Rishona and not Bracha Achrona, and Rabbi Chiya holds that fruit doesn’t require any Bracha. Then the Gemara continues that the halacha follows the guidelines of Rav Papa, foods which are brought as part of the meal don’t require a Bracha and foods which are not brought as part of the meal require a Bracha Rishona and not Bracha Achrona. [Rashi writes that Rav Papa holds that fruit are in a third category of food which is normally brought as dessert and require both a Bracha Rishona and Bracha Achrona like the opinion of Rav Sheshet.] Tosfot (D”H Hilchata) rules like Rav Huna as fruit is considered fruit that is not brought as part of the meal and so it should require a Bracha Rishona. This opinion is accepted by the Rosh. Tur and S”A 177:2 rule like the Tosfot.
  14. ↑ Vezot HaBracha (pg 76, chapter 8)
  15. ↑ Vezot HaBracha (pg 77, chapter 8) in name of Rav Shlomo Zalman, see what he writes about Rav Elyashiv’s opinion on page 288, Birur 13(2):6.
  16. ↑ Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 93-4, chapter 5) writes that Rav Shlomo Zalman holds that a Bracha is required, whereas Rav Elyashiv argues.
  17. ↑ Vezot HaBracha (pg 78, chapter 8)
  18. ↑ Vezot HaBracha (pg 74, Chapter 8)
  19. ↑ Vezot HaBracha (pg 73-4, Chapter 8). Yalkut Yosef (Brachot pg 186) writes that candies and gum require Shehakol during a meal. Ben Ish Chai says that when one is safek about a food in a meal one should make shehakol on sugar. Chazon Ovadyah (Brachot 74-5) asks a question on this since because the Bracha on sugar is a big dispute and leaves it unresolved.
  20. ↑ Vezot HaBracha (pg 75, note 9), there he also includes ice cream in a cone, however this is dependant on whether ice cream requires at all during a meal, see further.
  21. ↑ Vezot HaBracha (pg 74, chapter 8 note 8)
  22. ↑ Yalkut Yosef 177:10
  23. ↑ Vezot HaBracha (pg 74, chapter 8)
  24. ↑ Vezot HaBracha (pg 74-5, chapter 8)
  25. ↑ Vezot HaBracha (pg 75, chapter 8), Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 95, chapter 5)
  26. ↑ Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 484, addendum 2) writes that the dough of wafers is so thin it isn’t a bread family food and accordingly it requires a Bracha if eaten as dessert. However, Vezot HaBracha (pg 26, chapter 4) writes in name of Rav Pinchas Shienburg that wafers aren’t in the bread family, but questions it and leaves it unresolved.
  27. ↑ Vezot HaBracha (pg 75, chapter 8)
  28. ↑ Vezot HaBracha (pg 75, chapter 8)
  29. ↑ Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 96, chapter 5) in name of Rav Pinchas Sheinburg writes that apple pie fulfills all three requirements of Pas HaBah Bekisnin and so it requires a Bracha, however if it’s eaten for satiation as is the usual case it doesn’t require a Bracha. See Vezot HaBracha (pg 316, Birur Halacha 39:4(3) writes that there’s a doubt whether the pie crust should be considered crumbling but concludes that there’s room to make a Bracha according to the halacha even if it only fulfills the other two requirements.
  30. ↑ Vezot HaBracha (Birur Halacha 12, pg 241-3)
  31. ↑ Vezot HaBracha (pg 75, chapter 8)
  32. ↑ Vezot HaBracha (pg 75-6, chapter 8)
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