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Raw or Roasted Grains: Difference between revisions
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===If the grain is whole=== | ===If the grain is whole=== | ||
# If the grain is whole (the shell of the grain wasn’t removed) before [[cooking]] the Bracha is HaAdama unless it was crushed well in the [[cooking]] process in which case it is [[Mezonot]]. <ref> S”A 208:4 writes that grain which was roasted or cooked whole is HaAdama. Mishna Brurah 208:3 adds that it's only HaAdama if it wasn't crushed well in the [[cooking]] process, however, if it was it would be [[Mezonot]]. The Shaar HaTziyun 208:18 writes that it would be a safek (halachic doubt) if the grain was whole and was only crushed slightly, however, it's possible that one may make [[Mezonot]]. Vezot HaBracha (Birur Halacha 27, pg 282) concurs. [It is for this reason that the Piskei Teshuvot 208:3 writes that chulent is [[Mezonot]] because the barley is crushed well even if it is whole.] </ref> | # If the grain is whole (the shell of the grain wasn’t removed) before [[cooking]] the Bracha is HaAdama unless it was crushed well in the [[cooking]] process in which case it is [[Mezonot]]. <ref> S”A 208:4 writes that grain which was roasted or cooked whole is HaAdama. Mishna Brurah 208:3 adds that it's only HaAdama if it wasn't crushed well in the [[cooking]] process, however, if it was it would be [[Mezonot]]. The Shaar HaTziyun 208:18 writes that it would be a safek (halachic doubt) if the grain was whole and was only crushed slightly, however, it's possible that one may make [[Mezonot]]. Vezot HaBracha (Birur Halacha 27, pg 282) concurs. [It is for this reason that the Piskei Teshuvot 208:3 writes that chulent is [[Mezonot]] because the barley is crushed well even if it is whole.] </ref> | ||
# According to Ashkenazim, the bracha on raw barley is [[shehakol]], while according to Sephardim the bracha is haadama. <ref>The gemara [[brachot]] 36a does hint to this distinction between barley and wheat. However, in terms of halacha, | # According to Ashkenazim, the bracha on raw barley is [[shehakol]], while according to Sephardim the bracha is haadama. <ref>The gemara [[brachot]] 36a does hint to this distinction between barley and wheat. However, in terms of halacha, Shulchan Aruch 208:4 writes that the raw grains are all haadama when they are raw. The Rama quotes the Kol Bo as saying that since raw barley isn't really edible it is [[shehakol]]. Nonetheless, the Bet Yosef explains that he included barley with the other grains since the Tur didn't make any distinction. In any event, there is certainly some bracha on all raw grains as long as one benefits from it even minimally (see end of that bet yosef). Mishna Brurah 208:16 writes that if the whole barley grains were cooked the bracha would be haadama. </ref> | ||
==Bracha Achrona== | ==Bracha Achrona== | ||
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==Cookie Dough== | ==Cookie Dough== | ||
# Wheat flour is shehakol.<ref> | # Wheat flour is shehakol.<ref>Shulchan Aruch 208:5</ref> Since the main ingredients in raw cookie dough is wheat flour, sugar, and oil or margarine, the bracha is shehakol.<ref>Vezot HaBracha (p. 376 pn. 75) writes that the bracha on raw cake batter is shehakol since the wheat is no longer in its original state, making haadama inadmissible, but it also didn't reach its ideal state in which it is normal to eat, making it undeserving of mezonot of hamotzei. </ref> | ||
==Sources== | ==Sources== | ||
<references/> | <references/> | ||
[[Category:Brachot]] | [[Category:Brachot]] | ||
