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Ikar and Tafel: Difference between revisions
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# The Bracha that one makes on the ikar (primary food) covers the Bracha on the Tofel (secondary food). This rule applies to [[Bracha Rishona]] and [[Bracha Achrona]]. <Ref> S”A 212:1 based on Brachos 41b. See Kol Bo (n. 24) who is uncertain about this. | # The Bracha that one makes on the ikar (primary food) covers the Bracha on the Tofel (secondary food). This rule applies to [[Bracha Rishona]] and [[Bracha Achrona]]. <Ref> S”A 212:1 based on Brachos 41b. See Kol Bo (n. 24) who is uncertain about this. | ||
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The Chazon Ish (27:9) explains that a tafel is never excused from a bracha rishona. Rather, the tafel is excused from its own typical bracha because it is subsumed under the ikar and, therefore, covered by the bracha recited on the ikar.<br /> | * The Chazon Ish (27:9) explains that a tafel is never excused from a bracha rishona. Rather, the tafel is excused from its own typical bracha because it is subsumed under the ikar and, therefore, covered by the bracha recited on the ikar.<br /> | ||
See Pri Megadim (Preface to Hilchos Birkas ha’Peiros note 11) where he develops a hierarchy of objective significance, including foods comprising a quantitative majority, the five grains, and flavoring agents. </ref> | * See Pri Megadim (Preface to Hilchos Birkas ha’Peiros note 11) where he develops a hierarchy of objective significance, including foods comprising a quantitative majority, the five grains, and flavoring agents. </ref> | ||
# Situations exhibiting an ikar ve’tafel relationship include both when: | # Situations exhibiting an ikar ve’tafel relationship include both when: | ||
## Two entities are intermixed and eaten together | ## Two entities are intermixed and eaten together | ||
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* See Magen Avraham (212:4) who disagrees with the Rama and holds that the bracha of the ikar food should be recited on the tafel. | * See Magen Avraham (212:4) who disagrees with the Rama and holds that the bracha of the ikar food should be recited on the tafel. | ||
* Mishna Brurah 212:10 and Beiur Halacha s.v. VeAyno quotes many achronim who disagree with the Rama. Mishna Brurah concludes that one should avoid this situation by eating the primary food first. </ref> | * Mishna Brurah 212:10 and Beiur Halacha s.v. VeAyno quotes many achronim who disagree with the Rama. Mishna Brurah concludes that one should avoid this situation by eating the primary food first. </ref> | ||
# In general, objective significance is eclipsed by subjective purpose. Therefore, eating cake to temper the bitterness of a shot of whiskey demotes the cake to a status of tafel, notwithstanding the objective significance of flour. <ref> | # In general, objective significance is eclipsed by subjective purpose. That is the determination of ikar depends on each and every person subjectively.<ref>Rabbi Alexander Mandelbaum in Yeshurun v. 33 p. 583 writes that the Shulchan Aruch 212:1 holds that the determination of ikar and tofel depends on each person and can change over time. Igrot Moshe OC 4:43 and Rav Nevinsal 208:3 agree.</ref> Therefore, eating cake to temper the bitterness of a shot of whiskey demotes the cake to a status of tafel, notwithstanding the objective significance of flour. <ref>Mishna Brurah 212:5. The Mishnah in Brachos 44a rules that the bracha recited on an ikar excuses the need for an additional bracha on the tafel if the consumer had both in mind when reciting a bracha on the ikar. Thus, when bread is secondary to a salty dish, one recites a bracha only on the salty dish (Tosfos Brachos 44a s.v. be’Ochlei peiros and S”A 212:1). However, it is important to note that the Mishnah Brurah (212:5 s.v “ve’achar”) paskins that a bracha on the bread would be in order if one had an appetite for it as well. Furthermore, based on a Shlah, the Mishnah Brurah advises to avoid such a situation of using bread to temper the effects of the whiskey, as it is difficult to ascertain definitively that one has no appetite for the bread itself. | ||
In a slightly similar vein, | In a slightly similar vein, Rav Moshe Feinstein (Igros Moshe 4:43) paskins that for strudel (fruit-filled pastry), one who would enjoy the pastry alone can make a Mezonos on the pastry followed by a Ha’eitz on the fruit. Similarly, for ice-cream wafers, if one would enjoy the wafer alone, one can make a Mezonos followed by a Shehakol. Rav Moshe explains that many people enjoy the Mezonos part alone, thereby warranting a separate bracha for those who desire the Mezonos part. Similarly, for cereal and milk, a bracha is also recited upon the milk if one would enjoy it independently of the cereal and drink it separately. Comparably, Rav Moshe paskins that chicken soup with k’neidel warrants only a Mezonos unless the chicken soup will be eaten separately from the k’neidel. </ref> | ||
===Bracha Achrona=== | |||
# Making the bracha achrona for the ikar exempts the tofel from its bracha achrona as long as one ate a kezayit of the ikar.<ref>Shulchan Aruch O.C. 212:1</ref> | |||
# However, if one didn't eat a kezayit of the ikar and one did a kezayit of the tofel one should recite the bracha achrona on the tofel.<ref>Halacha Brurah 212:13, Vezot Habracha p. 89</ref> | |||
# The tofel is exempt from its bracha achrona even if it is less significant bracha achrona.<ref>Halacha Brurah 212:12 writes that a bracha achrona on the tofel exempts the ikar even if the bracha achrona on the ikar is more significant such as if the tofel requires a mein shalosh and the ikar only requires a boreh nefashot. Igrot Moshe 4:42 implies the same.</ref> | |||
==Foods Made With One of the Five Grains== | ==Foods Made With One of the Five Grains== | ||
# Foods made with the five grains are Mezonot since the five grains are objectively more significant than other foods. <ref>Brachos 36b states that anything containing any of the five grains deserves a Mezonos. Shulchan Aruch 208:2 codifies this gemara. Rambam (Hilchos Brachos 3:4-7) understands this principle to be a function of ikar ve’tafel. Accordingly, Tosfos (Brachos 36b s.v. kol she’yaish) write that the flour in a mixture warrants a Mezonos only when the flour serves to satiate, and not merely to hold the components together. While Tosfos do not mention explicitly that this principle is a function of ikar ve’tafel, the Rosh (Brachos 6:7) does, explaining that flour serving as a binder is not considered ikar. However, the Ritva (Brachos 47a s.v. ha’koseis) learns that the five grains are an exception to the typical rules of ikar ve’tafel, warranting a Mezonos even when not assuming the role of ikar in a food. </ref> | # Foods made with the five grains are Mezonot since the five grains are objectively more significant than other foods. <ref>Brachos 36b states that anything containing any of the five grains deserves a Mezonos. Shulchan Aruch 208:2 codifies this gemara. Rambam (Hilchos Brachos 3:4-7) understands this principle to be a function of ikar ve’tafel. Accordingly, Tosfos (Brachos 36b s.v. kol she’yaish) write that the flour in a mixture warrants a Mezonos only when the flour serves to satiate, and not merely to hold the components together. While Tosfos do not mention explicitly that this principle is a function of ikar ve’tafel, the Rosh (Brachos 6:7) does, explaining that flour serving as a binder is not considered ikar. However, the Ritva (Brachos 47a s.v. ha’koseis) learns that the five grains are an exception to the typical rules of ikar ve’tafel, warranting a Mezonos even when not assuming the role of ikar in a food. </ref> | ||
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* Halachos of [[Brachos]] (chap 4, pg 79) writes that in many cases the crust is only used to enhance the appearance of the cake and so the Bracha is [[Shehakol]], however, if there is a thick layer he quotes Rav Moshe who says that the Bracha is [[Mezonot]]. </ref> | * Halachos of [[Brachos]] (chap 4, pg 79) writes that in many cases the crust is only used to enhance the appearance of the cake and so the Bracha is [[Shehakol]], however, if there is a thick layer he quotes Rav Moshe who says that the Bracha is [[Mezonot]]. </ref> | ||
====Shnitzel==== | ====Shnitzel==== | ||
# <span id="Shnitzel"></span> Fried chicken or fish (Shnetizel) with a thin batter coating is [[Shehakol]], but if there’s a thick coating the Bracha is [[Mezonot]], yet it's preferable to separate off a piece of coating and a piece of chicken and make [[Mezonot]] on the coating and [[Shehakol]] on the chicken | # <span id="Shnitzel"></span> Fried chicken or fish (Shnetizel) with a thin batter coating is [[Shehakol]], but if there’s a thick coating the Bracha is [[Mezonot]], yet it's preferable to separate off a piece of coating and a piece of chicken and make [[Mezonot]] on the coating and [[Shehakol]] on the chicken.<ref> | ||
* Halachos of [[Brachos]] (Rabbi Bodner, chap 4, pg 79) quotes Rav Elyashiv that the Bracha would be [[Mezonot]] in all cases in opposition to Rav Moshe, Rav Yacov Kamenetsky, and Rav Sheinburg who said [[Shehakol]] if it was a thin crust. He also quotes Rav Moshe and Rav Sheinburg that if there's a thick coating that one should make [[Mezonot]]. In the Halachos of [[Brachos]] Handbook (pg 13 and 43) he rules like the second opinion that if there's a thin coating the bracha is [[Shehakol]] and if there's a thick coating the bracha is [[Mezonot]]. | |||
* VeZot HaBracha (chap 12, pg 109) agrees that if there's a thin crust one should make [[Shehakol]], however, he argues that if there's a thick coating one should separate a piece of the coating and a piece of the meat and make [[Mezonot]] on the coating and [[Shehakol]] on the meat. [See Vezot HaBracha (Birur 19(1), pg 261) where he seems to agree that if there's a thick coating the bracha would be [[Mezonot]] but because of controversy he suggests separating the coating and making two [[brachot]].]</ref> Some poskim however, hold that all types of shnitzel are mezonot.<ref>Halachos of Brachos p. 79 quoting Rav Elyashiv. Laws of [[Brachos]] (Rabbi Forst, chap 218, pg 218) writes that it seems that the opinion who says that breaded cutlets are [[mezonot]] is correct, but one who wants to satisfy all opinions should make [[mezonot]] on a piece of crust and [[Shehakol]] on another food.</ref> Lastly, some poskim consider all shnitzel shehakol.<ref> [https://ph.yhb.org.il/10-11-05/ Peninei Halacha (Rabbi Melamed)] writes that all Shnitzel is shehakol. Also, Piskei Teshuvot 208:6 cites the Shevet Halevi 4:161, 6:24, Lehorot Natan 4:9, Cheshev Haefod 3:72, and Beer Moshe 5:61 who say that all shnitzel is shehakol. Shevet Halevi explains that since it is only a crust it is by definition secondary.</ref> The Sephardic minhag is to make [[Mezonot]] if the batter is thick and [[Shehakol]] if it is thin. <Ref>Yalkut Yosef ([[Brachot]] (vol 3), pg 426) writes that the bracha is [[Shehakol]] whether it is home made chicken cutlets or restaurant cutlets (where the coating is thicker). Yet, [https://www.torahanytime.com/#/lectures?v=57967 Rav Yitzchak Yosef Motzei Shabbat Vayhakel Pekudei 5778 min 37] explained that one should recite mezonot on shnitzel nowadays. They used to be shehakol since they were made with a bit of crust but today they're made with a lot of breading and they are mezonot. There is no safek brachot lehakel here since either way one would exempt any food besides salt and water with a mezonot. Also, Halacha Brurah 208:12, Or Letzion 2:14:19, and Birkat Hashem v. 3 p. 336 all hold that if the coating is thick the bracha on Shnitzel is mezonot.</ref> | |||
# For onion rings in the usual case where the coating is substantial, the Bracha is [[mezonot]]. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter 4, pg 79) </ref> | # For onion rings in the usual case where the coating is substantial, the Bracha is [[mezonot]]. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter 4, pg 79) </ref> | ||
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# Salad which is mixed up with vegetables has the bracha as the majority item. If the majority of the ingredients are haadama, the bracha is haadama and if the majority is haetz the bracha is haetz. <ref>Vezot HaBracha (p. 93) citing Rav Elyashiv and Rav Shlomo Zalman</ref> | # Salad which is mixed up with vegetables has the bracha as the majority item. If the majority of the ingredients are haadama, the bracha is haadama and if the majority is haetz the bracha is haetz. <ref>Vezot HaBracha (p. 93) citing Rav Elyashiv and Rav Shlomo Zalman</ref> | ||
# For a fruit salad where the pieces are small enough that one spoonful includes more than one piece, is judged by majority. If there’s a majority of fruit that have the Bracha of HaEtz which is the usual case, the Bracha is HaEtz. However, if there’s a majority of fruits which are HaAdama (such as pineapple or strawberry), then the Bracha is HaAdama. <Ref> Vezot HaBracha (pg 93, chapter 11) </ref> However, the pieces are large enough that only one comes on the spoon or fork at a time, then each fruit requires it’s own Bracha. <Ref> Vezot HaBracha (pg 94, chapter 11) </ref> | # For a fruit salad where the pieces are small enough that one spoonful includes more than one piece, is judged by majority. If there’s a majority of fruit that have the Bracha of HaEtz which is the usual case, the Bracha is HaEtz. However, if there’s a majority of fruits which are HaAdama (such as pineapple or strawberry), then the Bracha is HaAdama. <Ref> Vezot HaBracha (pg 93, chapter 11) </ref> However, the pieces are large enough that only one comes on the spoon or fork at a time, then each fruit requires it’s own Bracha. <Ref> Vezot HaBracha (pg 94, chapter 11) </ref> | ||
====Sushi==== | |||
# Many poskim say sushi is mezonot since the rice is in the majority and is primary.<ref> Laws of Brachos (Rabbi Forst, pg 359-384), [https://www.ou.org/torah/halacha/halacha-lmaaseh/food-fore-blessings-bracha-rishona-special-cases/ Article on OU.org]. Rabbi Alexander Mandelbaum in Yeshurun v. 33 p. 583 agrees that generally it is mezonot. </ref> If the fish is primary to you then you make two brachot, mezonot and shehakol, first mezonot on rice and then shehakol on the fish.<Ref>[https://www.ou.org/torah/halacha/halacha-lmaaseh/food-fore-blessings-bracha-rishona-special-cases/ Article on OU.org]</ref> Others hold that if the fish is primary and you don't want the rice then just recite shehakol and exempts the rice.<ref>Rabbi Alexander Mandelbaum in Yeshurun v. 33 p. 584 writes that since the rice and fish are one unit that are eaten in one bite it is considered a mixture that deserves only one bracha (Aruch Hashulchan 212:2). Even though the Mishna Brurah 168:45 disagrees if they weren't cooked together, Rabbi Mandelbaum quoted Rav Elyashiv who said that if the parts were thin and small such as in sushi it is called a mixture even according to the Mishna Brurah. Therefore, in his opinion, the sushi can only require one bracha, either mezonot or shehakol.</ref> | |||
====Chocolate Covered Nut==== | ====Chocolate Covered Nut==== | ||
# If there’s a mixture of multiple items where each food is recognizable and none of them are the majority independently, each requires a Bracha. <Ref> Vezot HaBracha (pg 94, chapter 11) </ref> | # If there’s a mixture of multiple items where each food is recognizable and none of them are the majority independently, each requires a Bracha. <Ref> Vezot HaBracha (pg 94, chapter 11) </ref> | ||
