סימן מח סעיף ז

לֶחֶם גָּמוּר שֶׁבִּשְּׁלוֹ אוֹ טִגְּנוֹ בְּחֶמְאָה וְכַדּוֹמֶה, אֲפִלּוּ הֶעֱבִיר מִמֶּנּוּ תֹּאַר לֶחֶם, כְּגוֹן, שְׁטָחוֹ בְּבֵיצִים, אִם יֵשׁ בַּפְּרוּסָה כַּזַּיִת, כָּל דִּין לֶחֶם עָלָיו. וְאִם אֵין בְּכָל פְּרוּסָה כַּזַּיִת, אַף עַל פִּי שֶׁעַל יְדֵי הַבִּשּׁוּל נָפְּחוֹ וְיֵשׁ בְּכָל פְּרוסָה כַּזַּיִת, אוֹ שֶׁנִּדְבַּק עַל יְדֵי הַבִּשּׁוּל וְנַעֲשָֹה גּוּשׁ גָּדוֹל, וַאֲפִלּוּ יֵשׁ עֲלֵיהֶם תֹּאַר לֶחֶם, מִכָּל מָקוֹם אֵין לוֹ דִין לֶחֶם וּמְבָרְכִן עָלָיו רַק בּוֹרֵא מִינֵי מְזוֹנוֹת, וּלְאַחֲרָיו עַל הַמִּחְיָה, וַאֲפִלּוּ אָכַל כְּדֵי שְׂבִיעָה. וְאִם לֹא בִּשְׁלָן אֶלָּא שֶׁעֵרָה עֲלֵיהֶם רֹטֶב רוֹתֵחַ, הֲוֵי סָפֵק בְּרָכָה, מִשּׁוּם דִּמְסַפְּקָא לָן, אִי עֵרוּי חָשׁוּב בִּשּׁוּל לְעִנְיָן זֶה אוֹ לֹא. וְאֵין לֶאֱכוֹל זֹאת אֶלָּא בְּתוֹךְ הַסְּעוּדָּה, וְאִם לֹא בִשְּׁלָן אֶלָּא שְׁרָאָן בְּמַשְׁקִים אוֹ בְּמָרָק וְכַדּוֹמֶה, וְאֵין בַּפְּרוּסוֹת כַּזַּיִת, בָּזֶה תָּלוּי אִם יֵשׁ בָּהֶן תֹּאַר לֶחֶם אוֹ לֹא, שֶׁאִם יֵשׁ לָהֶן תֹּאַר לֶחֶם הֲוֵי לְהוּ דִּין לֶחֶם גָּמוּר. וְאִם אֵין לָהֶם תֹּאַר לֶחֶם, אֵין לָהֶם דִּין לֶחֶם. וַאֲפִלּוּ אָכַל כְּדֵי שְׂבִיעָה, מְבָרֵךְ רַק בּוֹרֵא מִינֵי מְזוֹנוֹת, וּלְאַחֲרָיו עַל הַמִּחְיָה. אִם נִשְׁתַּנָּה מַרְאֵה הַמַּשְׁקִין מֵחֲמַת הַפְּרוּסוֹת, בַּיָּדוּעַ שֶׁנֶּאֱבַד מֵהֶם תֹּארַ לָחֶם. וְכֵן אִם נִשְׁרוּ בְּיַיִן אָדֹם אֵין לָהֶם עוֹד תֹּאַר לֶחֶם.

Real bread that was boiled, or fried in butter or in similar [shortening], even if it lost the appearance of bread, for instance [when the bread] was completely covered with egg, if the slice is a kazayis, it has all the laws of bread. If each slice is not a kazayis, even if through the cooking it expanded and now each slice is a kazayis, or if [the pieces] became attached through cooking and is now one large mass,¹⁰E.g., a pudding. even if they have the appearance of bread, nevertheless, it is not considered "bread," and its berachah is only Borei minei mezonos and after eating it the berachah Al hamichyah. This is so even if you ate enough to be satiated. But, if you did not boil it, but poured hot gravy upon it, it is a doubtful berachah¹¹There are two concepts of sofek berachah—a doubtful berachah: A) A doubt whether or not a berachah is required at all. B) A doubt as to which berachah is required. In our case the doubt is: Should the berachah be Mezonos or Hamotzi. When the doubt is whether a berachah is required, we omit the berachah, but when we do not know which berachah to make, then we must find the solution. Note the author’s solution to our case. because it is questionable whether or not iruy—pouring¹²Iruy = water poured from a boiling vessel directly onto other food or liquid. In some cases (e.g., Orach Chaim 318: 10, Mishnah Berurah 74, etc.) iruy is considered equal to bishul-cooking. In our situation of kisnin the question of whether iruy constituted bishul remains an unresolved question of the poskim. is considered "boiling" in our case (of kisnin). [Therefore, such pudding] should be eaten only in the course of a meal.¹³The author solves this problem of sofek berachah by suggesting: wash netilas yadayim, do Hamotzi, eat a slice of regular bread. As a result, all the food eaten at that meal will be included in the berachah of Hamotzi and we no longer have the problem of which berachah should be said. But, if it was not boiled, but soaked in liquid or in soup, and the pieces [individually] are not a kazayis, in such a case it depends if they have the appearance of bread or not; if they have the appearance of bread, they then have all the laws pertaining to "bread." And if they don't have the appearance of bread, they do not have the laws of bread, and even if you ate enough to satisfy your appetite, you only say the berachah, Borei minei mezonos, and afterwards Al hamichya. If the appearance of the liquid changed, because of the pieces [of bread], [then] it is definite that they have lost the appearance of "bread." Likewise, if they were soaked in red wine, they no longer have the appearance of bread.

תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן העולם הבא שנאמר הליכות עולם לו אל תקרי הליכות אלא הלכות (נדה ע"ג.)