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Ikar and Tafel: Difference between revisions

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# 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
## Two entities are eaten one after another deliberately so that one entity will completely serve the other. <ref> Tur and Shulchan Aruch (212:1). Aruch HaShulchan (212:1-2) discusses two scenarios of ikar ve’tafel: 1) Where the tafel forms one food unit with the ikar, as the two components are eaten in one spoonful. 2) Where the tafel is eaten deliberately subsequent, but proximate to the ikar. </ref>  
## Two entities are eaten one after another deliberately so that one entity will completely serve the other.<ref> Tur and Shulchan Aruch (212:1). Aruch HaShulchan (212:1-2) discusses two scenarios of ikar ve’tafel: 1) Where the tafel forms one food unit with the ikar, as the two components are eaten in one spoonful. 2) Where the tafel is eaten deliberately subsequent, but proximate to the ikar. </ref>  
# In certain cases, the two foods are not considered a mixture and two [[brochot]] are required. If so, one should separate the one which has the more important Bracha (see [[Order of Brochos]] and make the Bracha, then make the other Bracha and eat that food. <Ref> Halachos of Brochos (pg 72, chapter 4, Rabbi Pinchas Bodner) </ref>
# In certain cases, the two foods are not considered a mixture and two [[brochot]] are required. If so, one should separate the one which has the more important Bracha (see [[Order of Brochos]] and make the Bracha, then make the other Bracha and eat that food. <Ref> Halachos of Brochos (pg 72, chapter 4, Rabbi Pinchas Bodner) </ref>
# Once the initial situation of the food was a mixture and the two were eaten together, even if some Tofel remains without the Ikar, no new Bracha is needed. <ref> Vezot HaBracha (pg 95, chapter 11), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 59-60) </ref> However, if one added more Tofel after the Ikar was finished a new Bracha is needed. <ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 59-60) </ref>
# Once the initial situation of the food was a mixture and the two were eaten together, even if some Tofel remains without the Ikar, no new Bracha is needed.<ref> Vezot HaBracha (pg 95, chapter 11), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 59-60) </ref> However, if one added more Tofel after the Ikar was finished a new Bracha is needed.<ref> VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 59-60) </ref>
# If one eats the secondary item before eating the primary item some say that one should make a Bracha on the secondary item as usual. However, some say that since, nonetheless, it is only secondary in purpose the bracha is automatically [[Shehakol]], therefore, one should avoid such a situation and make sure to eat the primary food before the secondary one. <ref>
# If one eats the secondary item before eating the primary item some say that one should make a Bracha on the secondary item as usual. However, some say that since, nonetheless, it is only secondary in purpose the bracha is automatically [[Shehakol]], therefore, one should avoid such a situation and make sure to eat the primary food before the secondary one.<ref>
* Sh”t Maharach Or Zaruha 38 writes that if one eats fruit seeds as regular food for sustenance the Bracha is HaEtz, however, if it is eaten only in order to sweeten a drink which one has afterwards the Bracha is [[Shehakol]]. The proof is that bread which is kneaded with spices ([[Pas HaBah Bekisnin]]) which is normally eaten as a sweet (snack) is [[Mezonot]] and even that it’s not clear and perhaps one should make [[Shehakol]].  
* Sh”t Maharach Or Zaruha 38 writes that if one eats fruit seeds as regular food for sustenance the Bracha is HaEtz, however, if it is eaten only in order to sweeten a drink which one has afterwards the Bracha is [[Shehakol]]. The proof is that bread which is kneaded with spices ([[Pas HaBah Bekisnin]]) which is normally eaten as a sweet (snack) is [[Mezonot]] and even that it’s not clear and perhaps one should make [[Shehakol]].  
* Sh”t Trumat HaDeshen 1:31 writes that if one eats a food in order that one will be able to drink wine not on an empty stomach even though it’s secondary it requires a Bracha because the food is eaten before the wine. He then quotes the Or Zaruha who said that if one is eating the seeds before the drink one makes a [[Shehakol]] on the seeds and infers that if a secondary item is eaten before the primary food the Bracha would be [[Shehakol]].  
* Sh”t Trumat HaDeshen 1:31 writes that if one eats a food in order that one will be able to drink wine not on an empty stomach even though it’s secondary it requires a Bracha because the food is eaten before the wine. He then quotes the Or Zaruha who said that if one is eating the seeds before the drink one makes a [[Shehakol]] on the seeds and infers that if a secondary item is eaten before the primary food the Bracha would be [[Shehakol]].  
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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. 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 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, 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>
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===
===Bracha Achrona===
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==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>
==Secondary ingredient serves the primary ingredient==
==Secondary ingredient serves the primary ingredient==
===Definition===
===Definition===
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===Rules===
===Rules===
# Even if the two food aren’t eaten together still the Ikar covers the Tofel. <Ref> Shaat HaTziyun 212:21, Vezot HaBracha (pg 89, chapter 11) </ref>
# Even if the two food aren’t eaten together still the Ikar covers the Tofel. <Ref> Shaat HaTziyun 212:21, Vezot HaBracha (pg 89, chapter 11) </ref>
# However, if also has intent to eat the Tofel because of it’s taste, then 2 [[Brachot]] are needed. <ref> Mishna Brurah 212:5, Vezot HaBracha (pg 89, chapter 11) </ref>
# However, if also has intent to eat the Tofel because of it’s taste, then 2 [[Brachot]] are needed.<ref> Mishna Brurah 212:5, Vezot HaBracha (pg 89, chapter 11) </ref>
# If [[mezonot]] is used as an absolute tofel, the [[mezonot]] is covered by the Ikar. <Ref> Vezot HaBracha (pg 108, chapter 12), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 61) </ref>
# If [[mezonot]] is used as an absolute tofel, the [[mezonot]] is covered by the Ikar. <Ref> Vezot HaBracha (pg 108, chapter 12), VeTen Bracha (Halachos of Brochos by Rabbi Bodner, chapter 4, pg 61) </ref>
===Examples===
===Examples===
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====Cheese Cake====
====Cheese Cake====
# Many authorities hold that cheese cake is [[Mezonot]] in the usual case where the cheese and crust are baked together. However, some say that the bracha is [[Shehakol]] unless there’s a thick crust in which case the Bracha is [[Mezonot]]. <ref>
# Many authorities hold that cheese cake is [[Mezonot]] in the usual case where the cheese and crust are baked together. However, some say that the bracha is [[Shehakol]] unless there’s a thick crust in which case the Bracha is [[Mezonot]].<ref>
* In Gemara [[Brachot]] 36b, Rav and Shmuel say that anything which has (flour from) the five grains is [[mezonot]]. (This is known the rule of Kol SheYesh Bo.) This is quoted by the Rif ([[Brachot]] 26a), Rosh ([[Brachot]] 6:7), and Rambam ([[Brachot]] 3:4) and codified by Tur and Shulchan Aruch 208:2.  
* In Gemara [[Brachot]] 36b, Rav and Shmuel say that anything which has (flour from) the five grains is [[mezonot]]. (This is known the rule of Kol SheYesh Bo.) This is quoted by the Rif ([[Brachot]] 26a), Rosh ([[Brachot]] 6:7), and Rambam ([[Brachot]] 3:4) and codified by Tur and Shulchan Aruch 208:2.  
* Tosfot 36b s.v. Kol writes that if the flour is added in order to fill one up then the food is [[Mezonot]], whereas if it’s added as a binding agent it’s not [[mezonot]]. Moreover, the Rashba ([[Brachot]] 36b s.v. Duvsha) writes that if the flour is added in order to give a taste or make the food more fit for consumption the Bracha is [[Mezonot]]. This is quoted by the Bet Yosef 208:2 and codified as halacha by the Mishna Brurah 208:7. The Rambam ([[Brachot]] 3:6) writes that if the flour was added as a binding agent or only in order to impart a color or smell the food isn’t [[mezonot]] because of the flour.
* Tosfot 36b s.v. Kol writes that if the flour is added in order to fill one up then the food is [[Mezonot]], whereas if it’s added as a binding agent it’s not [[mezonot]]. Moreover, the Rashba ([[Brachot]] 36b s.v. Duvsha) writes that if the flour is added in order to give a taste or make the food more fit for consumption the Bracha is [[Mezonot]]. This is quoted by the Bet Yosef 208:2 and codified as halacha by the Mishna Brurah 208:7. The Rambam ([[Brachot]] 3:6) writes that if the flour was added as a binding agent or only in order to impart a color or smell the food isn’t [[mezonot]] because of the flour.
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====Bostom Creme Pie====
====Bostom Creme Pie====
# For the bracha on Boston cream pies, if one has the filling as an enhancer of the cake then the bracha is [[Mezonot]], however, if the filling is considered a thick layer for which one has intent to eat (not merely as an enhancer), then make two [[brachot]], [[mezonot]] on the cake, and [[Shehakol]] on the filling. <ref>
# For the bracha on Boston cream pies, if one has the filling as an enhancer of the cake then the bracha is [[Mezonot]], however, if the filling is considered a thick layer for which one has intent to eat (not merely as an enhancer), then make two [[brachot]], [[mezonot]] on the cake, and [[Shehakol]] on the filling.<ref>
* Shulchan Aruch 168:8 and 212:2 rules that if one eats jam/marmalade on a cracker one should only make a Bracha on the marmalade and it exempts the cracker. Magen Avraham 212:5 writes that one honey crackers are primary and one only makes a Bracha on that and it covers the marmalade.  
* Shulchan Aruch 168:8 and 212:2 rules that if one eats jam/marmalade on a cracker one should only make a Bracha on the marmalade and it exempts the cracker. Magen Avraham 212:5 writes that one honey crackers are primary and one only makes a Bracha on that and it covers the marmalade.  
* Mishna Brurah 168:45 rules like the Magen Avraham but adds that it’s only one Bracha when it is baked together, however, if they’re baked separately it would require two [[Brachot]], one for the cracker, one for the marmalade because one is not eaten as an enhancer of the other but rather one is eating it for both of the cracker and the jam. However, Mishna Brurah 212:6 rules that if one eats cheese on a cracker one only makes a Bracha on the cracker even if one likes the cheese because one is eating the cheese as a spread.  
* Mishna Brurah 168:45 rules like the Magen Avraham but adds that it’s only one Bracha when it is baked together, however, if they’re baked separately it would require two [[Brachot]], one for the cracker, one for the marmalade because one is not eaten as an enhancer of the other but rather one is eating it for both of the cracker and the jam. However, Mishna Brurah 212:6 rules that if one eats cheese on a cracker one only makes a Bracha on the cracker even if one likes the cheese because one is eating the cheese as a spread.  
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===Rules===
===Rules===
# The Ikar only covers the Tofel if the two are eaten together (in one spoonful, or forkful). However, once the initial situation of the food was a mixture and the two were eaten together, even if some Tofel remains without the Ikar, no need Bracha is needed. <ref> Vezot HaBracha (pg 91, chapter 11) </ref>
# The Ikar only covers the Tofel if the two are eaten together (in one spoonful, or forkful). However, once the initial situation of the food was a mixture and the two were eaten together, even if some Tofel remains without the Ikar, no need Bracha is needed.<ref> Vezot HaBracha (pg 91, chapter 11) </ref>
# Even if one has intent to eat the Tofel because it’s especially dear or important to oneself, still the Bracha on the Ikar covers the Tofel. <Ref> Vezot HaBracha (pg 90-1, chapter 11) </ref>
# Even if one has intent to eat the Tofel because it’s especially dear or important to oneself, still the Bracha on the Ikar covers the Tofel. <Ref> Vezot HaBracha (pg 90-1, chapter 11) </ref>
===Examples===
===Examples===
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# The bracha on rice and meat chunks mixed up depends on the majority even though the meat is more expensive and important.<ref>Vezot HaBracha (p. 94) citing Rav Shlomo Zalman. The fact that this is considered one mixture is based on the Aruch Hashulchan 212:2 that anything eaten together on the same fork or spoon is considered one mixture. However, Or Letzion 2:14:30 seems to disagree as he writes that the bracha on large pieces of meat and rice even though they are mixed up are two separate brachot.</ref>  
# The bracha on rice and meat chunks mixed up depends on the majority even though the meat is more expensive and important.<ref>Vezot HaBracha (p. 94) citing Rav Shlomo Zalman. The fact that this is considered one mixture is based on the Aruch Hashulchan 212:2 that anything eaten together on the same fork or spoon is considered one mixture. However, Or Letzion 2:14:30 seems to disagree as he writes that the bracha on large pieces of meat and rice even though they are mixed up are two separate brachot.</ref>  
# For an ice cream sandwich, 2 [[brochot]] are required ([[mezonot]] and [[shehakol]]) in the usual case where one’s intent is both for the ice cream and for the cookie. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, pg 72, chapter 4), Vezot HaBracha (pg 92, chapter 11).</ref> Some say it is just mezonot.<ref> Shevet Halevi 7:27:6 writes that the bracha on an ice cream cake with ice cream between two layers of cake or a ice cream sandwich the bracha is mezonot. He explains that even the cake and the ice cream aren't cooked together and according to Mishna Brurah 168:45 one should make two brachot, this is different than the Mishna Brurah since here the ice cream is a filling for the sandwich or cake and not a topping. If the ice cream would be a thick layer on top of a mezonot then one should make two brachot but since the ice cream is just a filling and there's two layers of mezonot the bracha is mezonot on everything.</ref>
# For an ice cream sandwich, 2 [[brochot]] are required ([[mezonot]] and [[shehakol]]) in the usual case where one’s intent is both for the ice cream and for the cookie. <Ref> VeTen Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, pg 72, chapter 4), Vezot HaBracha (pg 92, chapter 11).</ref> Some say it is just mezonot.<ref> Shevet Halevi 7:27:6 writes that the bracha on an ice cream cake with ice cream between two layers of cake or a ice cream sandwich the bracha is mezonot. He explains that even the cake and the ice cream aren't cooked together and according to Mishna Brurah 168:45 one should make two brachot, this is different than the Mishna Brurah since here the ice cream is a filling for the sandwich or cake and not a topping. If the ice cream would be a thick layer on top of a mezonot then one should make two brachot but since the ice cream is just a filling and there's two layers of mezonot the bracha is mezonot on everything.</ref>
# For chocolate cream pie, if one eats it as a regular pie and the cream enhances dough, then only [[Mezonot]] is needed. However, if one is just as much for the cream as for the pie, then two [[Brachot]] ([[Mezonot]] and [[Shehakol]]) are required. <ref>Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, Handbook pg 27)  </ref>
# For chocolate cream pie, if one eats it as a regular pie and the cream enhances dough, then only [[Mezonot]] is needed. However, if one is just as much for the cream as for the pie, then two [[Brachot]] ([[Mezonot]] and [[Shehakol]]) are required.<ref>Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, Handbook pg 27)  </ref>
# For “Crembo” which is an Israeli candy that has a significant amount of cream on a biscuit and requires two [[brochot]] ([[Mezonot]] and [[Shehakol]]) in the usual case where the where the biscuit only adds some taste. In this case one should separate the biscuit make a Bracha on it, and then make a [[Shehakol]] on the cream. <Ref> Vezot HaBracha (pg 396, 93), [http://halachayomit.co.il/he/QuestionDetails.aspx?ID=1366 HalachaYomit.co.il] </ref> Sephardim hold that one should just recite Shehakol and that covers everything.<ref>Yalkut Yosef 212:4 (Yalkut Yosef Brachot p. 531, Yabia Omer 7:33)</ref>
# For “Crembo” which is an Israeli candy that has a significant amount of cream on a biscuit and requires two [[brochot]] ([[Mezonot]] and [[Shehakol]]) in the usual case where the where the biscuit only adds some taste. In this case one should separate the biscuit make a Bracha on it, and then make a [[Shehakol]] on the cream. <Ref> Vezot HaBracha (pg 396, 93), [http://halachayomit.co.il/he/QuestionDetails.aspx?ID=1366 HalachaYomit.co.il] </ref> Sephardim hold that one should just recite Shehakol and that covers everything.<ref>Yalkut Yosef 212:4 (Yalkut Yosef Brachot p. 531, Yabia Omer 7:33)</ref>
# For cereal and milk, the only Bracha required is for the cereal in the usual case where one has the milk to enhance the cereal. However, if one adds milk because one is thirsty and one’s primary intent is for the cereal and also for the milk, then two [[brochot]] are needed. <Ref> Halachos of Brochos (pg 72, chapter 4, Rabbi Pinchas Bodner), Vezot HaBracha (pg 199, chapter 22), Sh”t Igrot Moshe O”C 4:43 </ref>  
# For cereal and milk, the only Bracha required is for the cereal in the usual case where one has the milk to enhance the cereal. However, if one adds milk because one is thirsty and one’s primary intent is for the cereal and also for the milk, then two [[brochot]] are needed. <Ref> Halachos of Brochos (pg 72, chapter 4, Rabbi Pinchas Bodner), Vezot HaBracha (pg 199, chapter 22), Sh”t Igrot Moshe O”C 4:43 </ref>  
##If there’s left over milk, no new Bracha is needed. However, if a significant amount of leftover milk after finishing the cereal and one drinks the milk in a cup, then a new Bracha is needed. <ref>Vezot HaBracha (pg 95, chapter 11) </ref>
##If there’s left over milk, no new Bracha is needed. However, if a significant amount of leftover milk after finishing the cereal and one drinks the milk in a cup, then a new Bracha is needed.<ref>Vezot HaBracha (pg 95, chapter 11) </ref>
# Fruit cocktail is considered one mixture, if the majority is HaEtz fruits, then the Bracha is HaEtz, and if the majority is HaAdama fruit, the Bracha is HaAdama. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter 4, pg 62, Handbook pg 44) </ref>
# Fruit cocktail is considered one mixture, if the majority is HaEtz fruits, then the Bracha is HaEtz, and if the majority is HaAdama fruit, the Bracha is HaAdama. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Pinchas Bodner, chapter 4, pg 62, Handbook pg 44) </ref>
====Salad====
====Salad====
# 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====
====Sushi====
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====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>  
# Regarding chocolate covered fruit or nuts, if one primarily wants to eat the nut or fruit and the chocolate enhances it, the Bracha is that of the nut/fruit. Conversely, if one primarily one wants to eat chocolate and the nut/fruit enhances the chocolate, the Bracha is [[Shehakol]]. <ref>Mishna [[Brachot]] 44a establishes that the Bracha on the primary ingredient exempts the Bracha of the secondary one. S”A 212:1 codifies this. Mishna Brurah 212:1 writes that the secondary ingredient is the one which comes to serve or enhance the primary ingredient and if one likes both then the majority ingredient is primary. For example, Mishna Brurah 204:51 writes that sugar coated almonds are HaEtz even if the sugar is the majority because the sugar only enhances the nut. Therefore, Laws of [[Brachos]] (pg 215), Halachos of [[Brachos]] (pg 417), and Vezot HaBracha (pg 96) agree that if one primarily wants to eat the nut or fruit and one views the chocolate as enhancing the nut/fruit then the nut/fruit is ikar. Conversely, if one primarily one wants to eat the chocolate and the nut enhances the chocolate, then the chocolate is ikar. </ref>
# Regarding chocolate covered fruit or nuts, if one primarily wants to eat the nut or fruit and the chocolate enhances it, the Bracha is that of the nut/fruit. Conversely, if one primarily one wants to eat chocolate and the nut/fruit enhances the chocolate, the Bracha is [[Shehakol]].<ref>Mishna [[Brachot]] 44a establishes that the Bracha on the primary ingredient exempts the Bracha of the secondary one. S”A 212:1 codifies this. Mishna Brurah 212:1 writes that the secondary ingredient is the one which comes to serve or enhance the primary ingredient and if one likes both then the majority ingredient is primary. For example, Mishna Brurah 204:51 writes that sugar coated almonds are HaEtz even if the sugar is the majority because the sugar only enhances the nut. Therefore, Laws of [[Brachos]] (pg 215), Halachos of [[Brachos]] (pg 417), and Vezot HaBracha (pg 96) agree that if one primarily wants to eat the nut or fruit and one views the chocolate as enhancing the nut/fruit then the nut/fruit is ikar. Conversely, if one primarily one wants to eat the chocolate and the nut enhances the chocolate, then the chocolate is ikar. </ref>
# If both the nut and the chocolate are primary, then many poskim hold that one should make the Bracha on the majority ingredient, while some say to make two [[Brachot]].<ref>If one likes both the nut/fruit and chocolate: (1) Rav Shlomo Zalman (quoted by Halachos of [[Brachos]] pg 417, note 61) and Rav Elyahsiv (quoted by Vezot 96) hold that one should make the Bracha on the majority ingredient and if that can’t be determined make [[Shehakol]].  
# If both the nut and the chocolate are primary, then many poskim hold that one should make the Bracha on the majority ingredient, while some say to make two [[Brachot]].<ref>If one likes both the nut/fruit and chocolate: (1) Rav Shlomo Zalman (quoted by Halachos of [[Brachos]] pg 417, note 61) and Rav Elyahsiv (quoted by Vezot 96) hold that one should make the Bracha on the majority ingredient and if that can’t be determined make [[Shehakol]].  
(2) Igrot Moshe 3:31 holds that one should make a Bracha on the chocolate and nut/fruit. If one has another fruit one should make HaEtz on that and [[Shehakol]] on the chocolate, otherwise make [[Shehakol]] on chocolate having in mind not to exempt the fruit and then HaEtz on the fruit. (3) Laws of [[Brachos]] (pg 215) writes that one should make HaEtz because HaEtz is really the proper Bracha on chocolate. However, on chocolate covered peanuts he agrees with Rav Moshe to make requires two [[Brachot]]. (4) See Yalkut Yosef (Klalei Sefer [[Brachot]] pg 208) who writes simply that chocolate covered nuts are the Bracha of the nut. </ref>
(2) Igrot Moshe 3:31 holds that one should make a Bracha on the chocolate and nut/fruit. If one has another fruit one should make HaEtz on that and [[Shehakol]] on the chocolate, otherwise make [[Shehakol]] on chocolate having in mind not to exempt the fruit and then HaEtz on the fruit. (3) Laws of [[Brachos]] (pg 215) writes that one should make HaEtz because HaEtz is really the proper Bracha on chocolate. However, on chocolate covered peanuts he agrees with Rav Moshe to make requires two [[Brachot]]. (4) See Yalkut Yosef (Klalei Sefer [[Brachot]] pg 208) who writes simply that chocolate covered nuts are the Bracha of the nut. </ref>
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# Chicken chow mein which is only made with chicken and vegetables is [[Shehakol]] if the chicken is the majority and HaAdama if the vegetables are the majority. <Ref> Mishna Brurah 212:1 writes that a mixture of two foods neither of which is [[mezonot]] and one isn’t coming to enhance the other the Bracha depends on the majority. Vezot HaBracha (pg 90), Halachos of [[Brachos]] (pg 68), and Laws of [[Brachos]] (pg 214) agree. Therefore, Laws of [[Brachos]] (pg 362) writes that if there’s no noodles (or rice) in the chicken chow mein then it depends on the majority, if there’s a majority of vegetables the Bracha is HaAdama if the majority is chicken the Bracha is [[Shehakol]]. </ref>
# Chicken chow mein which is only made with chicken and vegetables is [[Shehakol]] if the chicken is the majority and HaAdama if the vegetables are the majority. <Ref> Mishna Brurah 212:1 writes that a mixture of two foods neither of which is [[mezonot]] and one isn’t coming to enhance the other the Bracha depends on the majority. Vezot HaBracha (pg 90), Halachos of [[Brachos]] (pg 68), and Laws of [[Brachos]] (pg 214) agree. Therefore, Laws of [[Brachos]] (pg 362) writes that if there’s no noodles (or rice) in the chicken chow mein then it depends on the majority, if there’s a majority of vegetables the Bracha is HaAdama if the majority is chicken the Bracha is [[Shehakol]]. </ref>
# If chicken chow mein is made with chicken, vegetables, and noodles, if the noodles are mixed well with the other ingredients then the Bracha is [[Mezonot]]. However, if the noodles aren’t completely combined then the Bracha is [[Mezonot]] on the noodles and either HaAdama or [[Shehakol]] on the rest depending on the majority (see previous halacha). <Ref>Laws of [[Brachos]] (pg 362) writes if there are noodles in chicken chow mein the Bracha is [[Mezonot]] on the noodles, and [[Shehakol]] on the chow mein if it’s mostly chicken or HaAdama on the chow mein if it’s mostly vegetables. However, on pg 385 note 14 he qualifies that this is only the case when the noodles aren’t totally combines however if they are mixed in well then [[mezonot]] on the noodles exempts the other ingredients. Also, the [http://www.ou.org/publications/brachot/default.htm OU] writes simply that chow mein is [[mezonot]]. (Maybe they are assuming the noodles are mixed completely.) </ref>
# If chicken chow mein is made with chicken, vegetables, and noodles, if the noodles are mixed well with the other ingredients then the Bracha is [[Mezonot]]. However, if the noodles aren’t completely combined then the Bracha is [[Mezonot]] on the noodles and either HaAdama or [[Shehakol]] on the rest depending on the majority (see previous halacha). <Ref>Laws of [[Brachos]] (pg 362) writes if there are noodles in chicken chow mein the Bracha is [[Mezonot]] on the noodles, and [[Shehakol]] on the chow mein if it’s mostly chicken or HaAdama on the chow mein if it’s mostly vegetables. However, on pg 385 note 14 he qualifies that this is only the case when the noodles aren’t totally combines however if they are mixed in well then [[mezonot]] on the noodles exempts the other ingredients. Also, the [http://www.ou.org/publications/brachot/default.htm OU] writes simply that chow mein is [[mezonot]]. (Maybe they are assuming the noodles are mixed completely.) </ref>
# If chicken chow mein is made with chicken, vegetables, and rice then one should make the Bracha on the majority item and exempt the other ingredients; if rice is the majority, say [[Mezonot]], if vegetables are the majority say HaAdama, and if chicken is the majority say [[Shehakol]]. <ref>Aruch HaShulchan 212:2 writes that for two different foods to be considered a single mixture they must be eaten together on a single spoonful. This is quoted by Laws of [[Brachos]] (pg 208), Halachos of [[Brachos]] (pg 64), and a similar statement is found in Vezot HaBracha (pg 91). Halachos of [[Brachos]] Handbook (Rabbi Bodner, pg 24) writes that chicken chow mein which is made with rice, chicken, and vegetables because it is usually eaten on the same forkful has one Bracha which depends on what is the majority, if it’s rice, the Bracha is [[Mezonot]], if it’s chicken, Bracha is [[Shehakol]], and if it’s vegetables the Bracha is HaAdama. [In general, Vezot HaBracha (pg 94) writes that if there’s no majority because there are three foods with different [[Brachot]], then each food requires its own Bracha.] </ref>
# If chicken chow mein is made with chicken, vegetables, and rice then one should make the Bracha on the majority item and exempt the other ingredients; if rice is the majority, say [[Mezonot]], if vegetables are the majority say HaAdama, and if chicken is the majority say [[Shehakol]].<ref>Aruch HaShulchan 212:2 writes that for two different foods to be considered a single mixture they must be eaten together on a single spoonful. This is quoted by Laws of [[Brachos]] (pg 208), Halachos of [[Brachos]] (pg 64), and a similar statement is found in Vezot HaBracha (pg 91). Halachos of [[Brachos]] Handbook (Rabbi Bodner, pg 24) writes that chicken chow mein which is made with rice, chicken, and vegetables because it is usually eaten on the same forkful has one Bracha which depends on what is the majority, if it’s rice, the Bracha is [[Mezonot]], if it’s chicken, Bracha is [[Shehakol]], and if it’s vegetables the Bracha is HaAdama. [In general, Vezot HaBracha (pg 94) writes that if there’s no majority because there are three foods with different [[Brachot]], then each food requires its own Bracha.] </ref>


<!--This is also found on the [[soups]] page so if you change it here also change it there-->
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* Vezot HaBracha (pg 117) writes that in order to avoid exempting the soup with the [[mezonot]] one should say the [[Shehakol]] before the [[Mezonot]], while the Halachos of [[Brachos]] (pg 72) disagrees saying to make the [[mezonot]] first. </ref>
* Vezot HaBracha (pg 117) writes that in order to avoid exempting the soup with the [[mezonot]] one should say the [[Shehakol]] before the [[Mezonot]], while the Halachos of [[Brachos]] (pg 72) disagrees saying to make the [[mezonot]] first. </ref>
# If there’s a significant amount of noodles, kneidlach (dumplings), or soup nuts, and one is interested just as much in the soup as one is interested in the soup nuts, noodles, or dumplings one should only make [[Mezonot]] and it exempts the soup. <Ref> Vezot HaBracha (pg 118, chapter 12) writes that if there’s a significant amount of soup nuts, noodles, or dumplings, and one is interested just as much in the soup as one is interested in the soup nuts, noodles, or dumplings one should only make [[Mezonot]] and it exempts the soup. Similarly, Laws of [[Brachos]] (pg 363) writes that if there’s a majority of noodles in the soup the Bracha is [[Mezonot]]. </ref>
# If there’s a significant amount of noodles, kneidlach (dumplings), or soup nuts, and one is interested just as much in the soup as one is interested in the soup nuts, noodles, or dumplings one should only make [[Mezonot]] and it exempts the soup. <Ref> Vezot HaBracha (pg 118, chapter 12) writes that if there’s a significant amount of soup nuts, noodles, or dumplings, and one is interested just as much in the soup as one is interested in the soup nuts, noodles, or dumplings one should only make [[Mezonot]] and it exempts the soup. Similarly, Laws of [[Brachos]] (pg 363) writes that if there’s a majority of noodles in the soup the Bracha is [[Mezonot]]. </ref>
# If one is eating the noodles, kneidlach (dumplings), or soup nuts just because they’re there one only says [[Shehakol]]. <ref> Vezot HaBracha (pg 117, chapter 12) writes that if one is eating the soup nuts, noodles, or dumplings just because they’re there, one should only make [[Shehakol]] on the soup and that exempts the noodles, kneidlach (dumplings), or soup nuts. </ref>
# If one is eating the noodles, kneidlach (dumplings), or soup nuts just because they’re there one only says [[Shehakol]].<ref> Vezot HaBracha (pg 117, chapter 12) writes that if one is eating the soup nuts, noodles, or dumplings just because they’re there, one should only make [[Shehakol]] on the soup and that exempts the noodles, kneidlach (dumplings), or soup nuts. </ref>
===Matzah Balls===
===Matzah Balls===
# If there are [[Matzah]] balls in the soup a [[Mezonot]] is made on the [[Matzah]] balls and [[Shehakol]] on the soup because the [[Matzah]] balls are eaten as separate from the soup. <Ref> VeTen Bracha (pg 73, chapter 4). See also Vezot HaBracha (pg 118#6, chapter 11) </ref>
# If there are [[Matzah]] balls in the soup a [[Mezonot]] is made on the [[Matzah]] balls and [[Shehakol]] on the soup because the [[Matzah]] balls are eaten as separate from the soup. <Ref> VeTen Bracha (pg 73, chapter 4). See also Vezot HaBracha (pg 118#6, chapter 11) </ref>
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