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Tosefos to Pesachim 101a s.v. טעמו מידי writes

נראה דהיינו טעימת לחם כדאמרינן בפ"ג דשבועות (דף כב:) כדאמרי אינשי ניטעום מידי ואזלי ואכלי ושתו ואם מועיל מיני תרגימא להשלים ג' סעודות שבת כמו בסוכה היינו דוקא בסעודה שלישית אבל לא בסעודת ערבית ושחרית שהם עיקר כבוד שבת

[For _kiddush b'makom seudah]kiddush b'makom seudah] they specifically ate bread... and if מיני תרגימא (could be fruit, could be mezonos of the 5 species - Tosefos on 107b s.v. מיני תרגימא) and the like work to complete the 3 meals of Shabbos, that is specifically for the third meal, but not the first two, which constitute the primary honor of Shabbos.

The Tur O.C. 273 quotes the Ga'onim:

ודוקא שאכל לחם או שתה יין אבל אכל פירות לא

Specifically if he ate bread or drank wine, but not fruit.

Although there is an excluded middle in the Geonim (skipping from bread to fruit and leaving mezonos unaddressed), mezonos would seem to be included as being at least as good as wine. The Mogen Avrohom 273:11 explicitly makes this point, and writes that mezonos is more qualified for seudas Shabbos than wine is.

The Mishneh Berurah 273:25 cites this Mogen Avrohom. However, in the Be'ur Halacha there s.v. כתבו הגאונים, he cites from ספר מעשה רב that the Gra held that specifically bread makes a Shabbos seudah.

So there is room to go both ways - some opinions hold that mezonos (and even wine) is enough to fulfill the seuda requirement, and some hold that specifically bread is required.

Tosefos to Pesachim 101a s.v. טעמו מידי writes

נראה דהיינו טעימת לחם כדאמרינן בפ"ג דשבועות (דף כב:) כדאמרי אינשי ניטעום מידי ואזלי ואכלי ושתו ואם מועיל מיני תרגימא להשלים ג' סעודות שבת כמו בסוכה היינו דוקא בסעודה שלישית אבל לא בסעודת ערבית ושחרית שהם עיקר כבוד שבת

[For _kiddush b'makom seudah] they specifically ate bread... and if מיני תרגימא (could be fruit, could be mezonos of the 5 species - Tosefos on 107b s.v. מיני תרגימא) and the like work to complete the 3 meals of Shabbos, that is specifically for the third meal, but not the first two, which constitute the primary honor of Shabbos.

The Tur O.C. 273 quotes the Ga'onim:

ודוקא שאכל לחם או שתה יין אבל אכל פירות לא

Specifically if he ate bread or drank wine, but not fruit.

Although there is an excluded middle in the Geonim (skipping from bread to fruit and leaving mezonos unaddressed), mezonos would seem to be included as being at least as good as wine. The Mogen Avrohom 273:11 explicitly makes this point, and writes that mezonos is more qualified for seudas Shabbos than wine is.

The Mishneh Berurah 273:25 cites this Mogen Avrohom. However, in the Be'ur Halacha there s.v. כתבו הגאונים, he cites from ספר מעשה רב that the Gra held that specifically bread makes a Shabbos seudah.

So there is room to go both ways - some opinions hold that mezonos (and even wine) is enough to fulfill the seuda requirement, and some hold that specifically bread is required.

Tosefos to Pesachim 101a s.v. טעמו מידי writes

נראה דהיינו טעימת לחם כדאמרינן בפ"ג דשבועות (דף כב:) כדאמרי אינשי ניטעום מידי ואזלי ואכלי ושתו ואם מועיל מיני תרגימא להשלים ג' סעודות שבת כמו בסוכה היינו דוקא בסעודה שלישית אבל לא בסעודת ערבית ושחרית שהם עיקר כבוד שבת

[For kiddush b'makom seudah] they specifically ate bread... and if מיני תרגימא (could be fruit, could be mezonos of the 5 species - Tosefos on 107b s.v. מיני תרגימא) and the like work to complete the 3 meals of Shabbos, that is specifically for the third meal, but not the first two, which constitute the primary honor of Shabbos.

The Tur O.C. 273 quotes the Ga'onim:

ודוקא שאכל לחם או שתה יין אבל אכל פירות לא

Specifically if he ate bread or drank wine, but not fruit.

Although there is an excluded middle in the Geonim (skipping from bread to fruit and leaving mezonos unaddressed), mezonos would seem to be included as being at least as good as wine. The Mogen Avrohom 273:11 explicitly makes this point, and writes that mezonos is more qualified for seudas Shabbos than wine is.

The Mishneh Berurah 273:25 cites this Mogen Avrohom. However, in the Be'ur Halacha there s.v. כתבו הגאונים, he cites from ספר מעשה רב that the Gra held that specifically bread makes a Shabbos seudah.

So there is room to go both ways - some opinions hold that mezonos (and even wine) is enough to fulfill the seuda requirement, and some hold that specifically bread is required.

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Tosefos to Pesachim 101a s.v. טעמו מידי writes

נראה דהיינו טעימת לחם כדאמרינן בפ"ג דשבועות (דף כב:) כדאמרי אינשי ניטעום מידי ואזלי ואכלי ושתו ואם מועיל מיני תרגימא להשלים ג' סעודות שבת כמו בסוכה היינו דוקא בסעודה שלישית אבל לא בסעודת ערבית ושחרית שהם עיקר כבוד שבת

[For _kiddush b'makom seudah] they specifically ate bread... and if מיני תרגימא (could be fruit, could be mezonos of the 5 species - Tosefos on 107b s.v. מיני תרגימא) and the like work to complete the 3 meals of Shabbos, that is specifically for the third meal, but not the first two, which constitute the primary honor of Shabbos.

The Tur O.C. 273 quotes the Ga'onim:

ודוקא שאכל לחם או שתה יין אבל אכל פירות לא

Specifically if he ate bread or drank wine, but not fruit.

Although there is an excluded middle in the Geonim (skipping from bread to fruit and leaving mezonos unaddressed), mezonos would seem to be included as being at least as good as wine. The Mogen Avrohom 273:11 explicitly makes this point, and writes that mezonos is more qualified for seudas Shabbos than wine is.

The Mishneh Berurah 273:25 cites this Mogen Avrohom. However, in the Be'ur Halacha there s.v. כתבו הגאונים, he cites from ספר מעשה רב that the Gra held that specifically bread makes a Shabbos seudah.

So there is room to go both ways - some opinions hold that mezonos (and even wine) is enough to fulfill the seuda requirement, and some hold that specifically bread is required.