Pat haba'ah bechisnin: Do we say Hamotzi or Mezonot? - Mekorot

Rab Huna ate thirteen rolls, three to a Kab in size, and said no Grace. Rab Nahman said to him, "Is there still hunger!" But everything which others fix as a meal requires Grace. Rab Judah was holding the wedding-feast for his son in the house of Rab Judah b. Habiba. They set before him bread as dessert; and when it came, he heard them say hammosi. He said to them, "What is the sisi I hear? Perhaps it is the benediction hammosi' that you have said ?" They replied, "It is ; for there is a teaching : R. Mona said in the name of R. Judah : We do pronounce hammosi over bread-dessert, and Samuel declared that the Halakah is in agreement with R. Mona." He said to them, "The Halakah is not in agreement with him." It is reported that they said to him, "But no, the master has himself declared in the name of Samuel : The bread-wafers used as dessert may be utilised as an 'Erub and we say the benediction hammosi' over them!" [He replied,] "It is different there [with the 'Erub)] because one makes a meal of them ; but here where one does not make a meal of them, no [benediction is necessary]."

(Translation from Sefaria)

6. Over [23] snack bread, one should make the (prior) blessing Bore Mine Mezonot and after (he has eaten) it the single blessing which corresponds to the three (blessings for after a meal). (However,) if one eats an amount of (snack bread) out of which [24] other (people) are accustomed to make (a meal, then), even though he is not satisfied from it he must make over it the (prior) blessing Hamotzi and (after he has eaten it) the blessings for after a meal.

If one originally intended to eat a little (snack bread) and (therefore) made the blessing Bore Mine Mezonot, and subsequently ate a quantity (of snack bread) out of which other (people) make (a meal), he should make the blessing for after a meal over (what he ate), even though he did not make the blessing Hamotzi prior (to eating it).

If one eats an amount (of snack bread) out of which other people do not make (a meal, then), even though he does make (a meal) out of this (amount), he should only make the blessing Bore Mine Mezonot (prior to eating it) and the single blessing which corresponds to the three blessings (for after a meal after he has eaten it). (This is) because his own attitude is of no consequence (in the circumstances) in view of the (attitude) of everyone else.

(Translation adapted from Rabbi Aviel Orenstein - Pisgah Foundation)

[23] Snack etc. What this is, is explained in the succeeding paragraph. Although in the case of ordinary bread one must make the blessing Hamotzi over however (little one eats) of it and if (one has eaten) an olive´s (bulk of the bread) he is required to make the blessings for after a meal, these (snack breads) have a different (ruling). (This is) because it is not usual for people to make a meal out of them, but only to eat a small amount of them as a snack. In the view of this (one must) merely (make) the blessing Bore Mine Mezonot over them (prior to eating them) and after (he has eaten) them the blessing which corresponds to the three (blessings after a meal), unless he eats a quantity (out of which people are accustomed) to make a meal, in which case he must make the blessing Hamotzi and the blessings for after a meal, since they are nonetheless bread.

[24] Other (people) are accustomed to make a (meal). The Acharonim write that if one eats (snack bread) by itself (then, in order to be obliged to make the blessing Hamotzi and the blessings for after a meal) he must eat a quantity of it that others are usually satisfied by (when they eat it) by itself. If one eats (snack bread) with meat or other articles that are (usually) eaten together with bread, it is (then) sufficient if he eats an amount that other (people) are usually satisfied by when it is eaten (together) with other articles as well. However, if one eats (snack bread) by itself and (the amount he eats) satisfies him, but it would not satisfy others (if they ate it) by itself, although they would also be satisfied of they ate it (together) with other articles, we do not contend that his own attitude (to this amount) is of no consequence and he must (therefore) make over it the blessing Hamotzi and the blessings for after a meal. (…) (Translation adapted from Rabbi Aviel Orenstein - Pisgah Foundation)

7. (As to what is classed as) snack bread, there are (authorities) who explain that it is bread in pouch like form [27] with (the pouches) filled with honey or with sugar, [28] nuts, almonds and spice. (According to them) it is what is known as riskulas rialchasu. Other (authorities) say that it is (bread prepared from) a dough [29] which was mixed with honey, oil, milk or various spices (etc,) and (then) baked, and the taste of the fruit juice or spice (etc,) mixed (with the dough) must be [30] discernible in the dough (for it to have the ruling of snack bread). {There are (authorities) who say [31] that such (bread) is classed as [32] proper bread, unless it contains [33] a great deal of spice or honey, as (in the case with) the goodies known as cakes where the honey and the spice are almost the principal (part of the mixture). [34] The practice is (in accordance with) this (opinion).} (…) (Still) other (authorities) maintain that (snack bread) is bread, which may be spiced or unspiced, that is made (in the form of ) [35] dry ke´evim which are chewed and is what are called biscuits.

The halachic ruling follows all (three) opinions and the laws given for snack bread are applied to all these (types of bread). (Translation adapted from Rabbi Aviel Orenstein - Pisgah Foundation)

[27] With (the pouches) filled, etc. (This bread has a different ruling), even though (its dough) was kneaded with water from the outset just like (the dough of) other bread, since the entire dough was filled with these articles. Although the filling is the principal part (of the bread) for (the eater), it is nevertheless (regarded as a grain product, since) grain species are of consequence and (the baked dough) is (therefore) not (considered) secondary (to the filling). That is why one must make the blessing Bore Mine Mezonot (over the bread) and (he will thereby) discharge (his obligation to make a blessing) with respect to all (its contents as well), as explained in Sec. 208, Par. 2 and 3. However, if one does not eat the (baked) dough, but only the fruit itself inside it, he is (then required) to make the blessing which applies to the fruit.

The Taz states that if the fruit is removed (from the bread) and one eats only the (baked) dough, he must nevertheless make the blessing Bore Mine Mezonot (over it) and not (the blessing ) Hamotzi. (This is) because (the baked dough) has the ruling of snack (bread even by itself), since it was baked with fruit filling and it is unusual to make a meal out of such bread.

[29] Which was mixed. when it was kneaded. (According to this opinion), even if (the flour was kneaded) mostly with water it is (also) classified as snack bread, in view (of the fact) that one also mixed these ingredients with (the dough) and they affected it taste.

(30) Discernible in the dough. Since otherwise it is (classed as) proper bread. Bread into which one put saffron to make it tasty and attractive or into which one put a few raisins is (classed as) proper bread according to all (authorities).

[31] That such [bread] is classed as. If one only mixed in a little honey or milk when one kneaded (the dough, the fact) that one feels the taste (of the honey or milk) does not disqualify (the bread from) being classed as (proper) bread.

[32] Proper bread. (Consequently,) one must make the blessing Hamotzi over however (small an amount one eats of it) and (must) likewise (make) the blessings for after a meal if (he ate as much) as an olive's (bulk of it), in accordance with the ruling for (proper) bread.

[33] A great deal of spice or honey, etc. (The Rema) means by this that so much spice was mixed with it that is resulted in the taste of the spice being more discernible than (the taste of) the flour. Likewise, in the case of honey, oil or milk, it is required that they should be the greater (part) and the water the smaller (part) of (the liquid that is mixed with the flour), since where this (in the case) their taste is very strongly felt, (so much) so that they (provide) the principal (taste of the mixture) in consequence and the taste of the dough is secondary. Similarly, in the first example given by the Shulchan Aruch (of snack bread, i.e., bread prepared) by filling (pouch -like dough with honey, etc.) it is also necessary that there be so much filling that its taste is very strongly felt because of it.

[34] The pratice is (in accordance with) this (opinion). For it is (customary) to bake the bread with a little oil and spice (when one prepares) the dual (loaves of) bread (over which the blessing is made on Shabbos or Yom Tov). The Acharonim likewise agree that the halachic ruling follows this decision of the Rema.

[35] Dry ke'evim. This is what this (type of bread) is called in Arabic. In the Spanish language it is called bizcocho. It is made from the five species of grain (and may even be mixed) with water only, but when it is baked it becomes so dry that it is brittle. It is not classed as (food to be) eaten (to satisfy), but as (a dessert food), which one nibbles, and it is not usual to eat a lot of it. Consequently, it does not have the ruling of (proper) bread.

(Translation adapted from Rabbi Aviel Orenstein - Pisgah Foundation)