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8

A straightforward answer is provided by the Meiri (Beis HaB'chira, B'rachos 35a) and echoed by the Shita M'kubeztes (Brachos 35a), who write that the phrasing for each is based on verses pertaining to each (as mentioned in Michoel's answer and in Shalom's answer). Further, the Meiri indicates that borei p'ri ha'adama would also be suitable for bread, ...


7

The Halacha is fairly clear about how to treat various categories of grain product: Bread Grain products that aren't at all bread (e.g. pasta) Quasi-bread not usually treated as bread What's far less clear is exactly what fits into which category. If, for instance, you consider cheerios to be #3, then you'd have to wash, make hamotzi, and bench on ...


6

The Shita Mekubetzes to Brochos 35a ask this, and explains that the choice of wording for the two blessings is in accordance with phrases found previously in Tanach - the blessing for bread is based on the verse (Tehillim 104:14) "להוציא לחם מן הארץ", whereas the blessing for vegetables comes from the verse (Devarim 26:2) "מראשית כל פרי האדמה".


6

Yes, the brachas don't always go hand-in-hand. For instance, let's assume (but check with your rabbi) that one piece of pizza is a "snack", and two makes a meal. Kitzur Shulchan Aruch rules (about pseudo-bread items, let's assume pizza is such an item) that if you decide you only want one piece of pizza, you make a mezonot then eat it. If you then change ...


4

For something baked to be Mezonos it must fulfill one of the following requirements: The dough is so liquidy one cannot roll it in one's hands and one fries it in a pan. The dough is so liquidy one cannot roll it in one's hands and one fries it in a hole in an oven (so it gathers in one spot and becomes thick there). Pas Habaah Bekisnin - There are three ...


4

Tif'eret Yosef OC 14 asks your specific question, concluding that the "bread" would be considered pat habaah bikisanin and not get a hamotzi under ordinary circumstances. (I do not expect this ruling is universally agreed upon. Compare, for instance, his reasoning to Aruch haShulchan OC 158:6 and note the ill-defined boundary in Mishna Berura 168 sk 33. See ...


3

According to this (which includes footnotes to the original sources) the bracha is Mezonot. There are two main instances where the bracha on bread is Mezonot: when small pieces of bread are mixed with other ingredients, to the p[o]int that they are no longer recognizable as bread when small pieces of bread are cooked When bread is 1) ...


2

To answer this in a different derech from Shalom's excellent answer: Birkat Hamazon is an independent obligation from Hamotzi. If you forgot to say a beracha before eating bread, you'd still be required to say Birkat Hamazon when you finished. Note that there's no minimum shiur required for saying Hamotzi. You need to say Hamotzi on even the smallest crumb ...


2

As a contrast to the manna, which was described as "lechem min hashamayim." "Shamayim" goes with "aretz." Not to mention that's how the verse in Psalms (Borchi Nafshi, like we say after davening on Rosh Chodesh) has it -- lehotzee lechem min ha'aretz.


2

I think the Magen Avraham understands that one is permitted to make a interruption to facilitate the beginning of the meal. So just like the leader can't start eating until he has clarified if his animals have eaten yet and the lack of that knowledge prevents him from starting to eat, so to the Magen Avram allows you to request that food be served to a ...


2

In a personal conversation, Rav Shmuel Kaminetzky said that they do not have "tzuras hapas" (the form of bread) and are therefore mezonos. Rabbi Bodner once showed R' Elyashiv a tortilla and he said that it did have tzuras hapas. (There are other factors that could nonetheless make it not Hamotzi, but R' Bodner did not ask about them). I was actually just ...


1

The Bach in O.C. Siman 167 has a nice explanation of this. He starts by pointing out that the word "hamotzi" is the preferred word for the blessing, even though the word "motzi" would suffice, because "hamotzi" implies both past and future tense (Berachos 38a). The intent, he says, is both on this bread which came out of the ground, and on the bread that ...


1

There's a chapter (siman) of Shulchan Aruch devoted to this — but a short one. Orach Chayim 166 reads: Some say that one need not be careful lest he interrupt between washing hands and saying the blessing over bread; others say he must be careful. It's good to be careful. And if he waited the time it takes to walk twenty-two ama (cubits), that's ...


1

Sefaradim consider matzha as bread only on Passover because the Torah calls matzah "lechem oni" - "poor mans bread" so in effect, the Torah defines matzah as bread but only on pesach -source, Teshuvot of Rav Ovadia Yosef


1

Take a look at OC 271 (12) MB{58} where the משנה ברורה (quoting the מ"א) states that the entire discussion of when to wash refers to the person making Kiddush. The rest of the family (and guests) can always wash before Kiddush. This would be a solution for those who want to have "the best of both worlds" on Sukkoth; especially if you provide the MeKadesh ...


1

When Halacha deals with foods which are Ikar/Tafel (main/subordinate) - the Ikar/Tafel relationship is a logical one. In this case the bread has nothing to do with neither the fish nor the meat - so it wouldn't be in the geder of Ikar/Tafel. In your example above, eating the bread after the salty fish is in order not to harm him in his throat - this is ...


1

Technically what's happening at this stage is that you make two blessings, 'hamotzi' and 'al akhilas matza' and then eat one portion for each blessing. The side that puts it all together might do so because both blessings/portions are being done at once. The other side would say that since it's really two steps, they should be split.



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