{"id":12189,"date":"2026-07-11T00:09:51","date_gmt":"2026-07-10T21:09:51","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=12189"},"modified":"2026-08-05T13:26:28","modified_gmt":"2026-08-05T10:26:28","slug":"17-11-09","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/17-11-09\/","title":{"rendered":"09. Flour and Liquids"},"content":{"rendered":"

The mitzva of \u1e25alla<\/em> applies specifically to dough intended for baking bread, as the Torah states: \u201cWhen you eat of the bread of the land\u201d (Bamidbar 15:19). In this context, \u201cbread\u201d means dough made from one of the five species of grain: wheat, barley, spelt, oats, and rye. These grains are unique because their dough can ferment and become \u1e25ametz<\/em>, which makes them suitable for bread and cakes; when one prevents the dough from fermenting, they can also be used to make matza for the mitzva on Pesa\u1e25. By contrast, one does not separate \u1e25alla<\/em> from baked goods made from corn flour or rice flour, because their dough cannot become \u1e25ametz<\/em> and is not considered bread. For the same reason, they cannot be used to make matza for Pesa\u1e25 (see Peninei Halakha: Pesa\u1e25<\/em> 2:3). It should be noted that buckwheat \u2013 called kusemet<\/em> in modern Hebrew \u2013 is a legume; therefore, even when it is ground into flour, one does not separate \u1e25alla<\/em> from it, since it is not one of the grain species.<\/p>\n

Flours from the five species of grain combine with one another. Therefore, if together they reach the \u1e25alla<\/em> threshold, one must separate \u1e25alla<\/em> (SA YD 324:2). When other ingredients are added, such as cornstarch, sugar, cocoa, or eggs, for \u1e25alla<\/em> to be relevant, the grain component must define the mixture. Three factors determine this: the finished baked good must taste of grain; the grain flour itself must reach the \u1e25alla<\/em> threshold; and the grain flour must make up the majority of the mixture. If all three conditions are met, one separates \u1e25alla<\/em> with a berakha. If the first two conditions are met, but the grain flour is not the majority, one separates \u1e25alla<\/em> without a berakha. If the baked good does not taste of grain, or if the grain flour itself does not reach the \u1e25alla<\/em> threshold, one does not separate \u1e25alla<\/em> from it.[9]<\/a><\/sup><\/p>\n

The liquid used to knead the flour also affects the obligation. When flour is kneaded with one of the seven liquids that halakha treats as significant, one must separate \u1e25alla<\/em> from the dough. Six of these liquids are edible: water, dew, olive oil, wine, milk, and bee honey; the seventh, blood, is forbidden for consumption. If the flour is kneaded with other liquids, such as fruit juice or eggs, it is uncertain whether one must separate \u1e25alla<\/em> from the dough, and therefore one separates \u1e25alla<\/em> without a berakha. If even a small amount of water is added to the fruit juice, however, one separates \u1e25alla<\/em> with a berakha.[10]<\/a><\/sup><\/p>\n

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[9]<\/a>. The Mishna states: \u201cOne who makes dough from wheat and rice: if it has the taste of grain, it is subject to \u1e25alla<\/em>, and a person may fulfill his obligation with it on Pesa\u1e25; if it does not have the taste of grain, it is not subject to \u1e25alla<\/em>, and a person may not fulfill his obligation with it on Pesa\u1e25\u201d (Mishna<\/em>, \u1e24alla<\/em> 3:7).<\/p>\n

According to Rambam and SA, wheat mixed with rice has a unique law. Since rice has a special property of being drawn along with wheat, one may have to separate \u1e25alla<\/em> from the mixture even when the wheat is only a minority. As long as the mixture has the taste of grain and the total mixture reaches the \u1e25alla<\/em> threshold, one must separate \u1e25alla<\/em>, even if the wheat itself does not reach that threshold (MT, Laws of Bikkurim 6:11; SA YD 324:9\u201310). According to Rambam, the wheat need not even constitute a kezayit<\/em> within akhilat pras<\/em>; according to Raavad, it must.<\/p>\n

From this case, authorities derive principles for other mixtures of grain flour with non-grain ingredients. According to Rambam, if the grain flour itself reaches the \u1e25alla<\/em> threshold, then one must separate \u1e25alla<\/em> from the mixture even when the grain is not the majority, provided the grain is present at the level of a kezayit<\/em> within akhilat pras<\/em>. Raavad maintains that the grain must also be the majority (Tevu\u2019at ha-Sadeh<\/em> 3, note 4; see MB 453:14). Rosh is understood by many A\u1e25aronim as going further: when the finished baked good tastes like grain and the full mixture reaches the \u1e25alla<\/em> threshold, one may have to separate \u1e25alla<\/em> even if the grain flour itself does not reach the threshold. According to Magen Avraham, this requires a kezayit<\/em> of grain within akhilat pras<\/em>; according to another view, even that is unnecessary. Others understand Rosh as agreeing with Rambam (Beit Ephraim<\/em>; Avnei Nezer<\/em>).<\/p>\n

Many Rishonim, however, including Ramban, Rashba, Or Zaru\u2019a<\/em>, and others, rule in accordance with Rabban Shimon b. Gamliel as cited in the Yerushalmi: \u201cIt is never subject to \u1e25alla<\/em> unless it contains the measure of grain\u201d (Yerushalmi<\/em>, \u1e24alla<\/em> 3:5). According to this view, even the unique law of wheat and rice applies only when the wheat flour itself reaches the \u1e25alla<\/em> threshold. When it does, one must separate \u1e25alla<\/em> from the mixture even if the wheat is not the majority; when it does not, one does not separate \u1e25alla<\/em> from the mixture. In mixtures of grain flour with other ingredients, the requirement is stricter: the grain flour must both reach the \u1e25alla<\/em> threshold and make up the majority of the mixture.<\/p>\n

In practice, wheat and rice are treated as a special case. In all other mixtures of grain flour with non-grain ingredients, if the grain flour itself does not reach the \u1e25alla<\/em> threshold, one does not separate \u1e25alla<\/em> from the mixture. Those who wish to enhance the mitzva may nevertheless separate without a berakha in deference to the view of Rosh (see Mishpetei Eretz<\/em> 1:14\u201316). If the grain flour does reach the \u1e25alla<\/em> threshold but is not the majority of the mixture, one separates \u1e25alla<\/em> without a berakha. In a wheat-and-rice mixture, however, the presence of grain taste is enough to require separation without a berakha; if the wheat itself reaches the \u1e25alla<\/em> threshold, one separates with a berakha.<\/p>\n

[10]<\/a>. The Mishna states: \u201cDough kneaded with fruit juice is subject to \u1e25alla<\/em>\u201d (Mishna<\/em>, \u1e24alla<\/em> 2:2). Most Rishonim understand this broadly: the same law applies to dough kneaded with any liquid (Ramban, Rashba, Rashbatz, and many in their understanding of Rambam). Rosh, however, maintains that dough is subject to \u1e25alla<\/em> only if it was kneaded with one of the \u201cseven liquids\u201d that halakha treats as significant.<\/p>\n

At first glance, SA YD 329:9 seems to follow the majority view, implying that dough kneaded with any type of fruit juice is subject to \u1e25alla<\/em>. However, in SA O\u1e24 462:5, he writes that one should not knead a \u1e25alla<\/em>-sized amount of dough with fruit juice, and some explain that he was concerned for Rosh\u2019s view that such dough is exempt from \u1e25alla<\/em> (MB 462:20; SHT 462:27). In practice, we are concerned for Rosh\u2019s view, and whenever dough is kneaded with liquids that are not halakhically significant, one separates \u1e25alla<\/em> without a berakha (Ba\u1e25; Shakh; Panim Me\u2019irot<\/em>; AHS; R. Ovadia Yosef; Or Le-Tziyon<\/em>).<\/p>\n

Some explain Rosh even more narrowly, maintaining that in his view only dough kneaded with water is subject to \u1e25alla<\/em> (Beit Hillel<\/em> YD 329:1). Some authorities were concerned for this view as well (Ben Ish \u1e24ai<\/em>). However, since this is a minority interpretation of a minority view, the custom is not to be concerned for it, and one separates with a berakha. Therefore, if even a small amount of water is added to fruit juice that is not one of the seven liquids, one separates with a berakha. If a small amount of one of the other six significant liquids was added, one separates without a berakha; if that liquid constitutes the majority, one separates with a berakha (Sha\u2019ar Ha-Melekh<\/em>, Laws of Berakhot 6:1; R. Akiva Eger; and many others).<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The mitzva of \u1e25alla applies specifically to dough intended for baking bread, as the Torah states: \u201cWhen you eat of the bread of the land\u201d (Bamidbar 15:19). In this context, \u201cbread\u201d means dough made from one of the five species of grain: wheat, barley, spelt, oats, and rye. These grains are unique because their dough […]<\/p>\n","protected":false},"author":64,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[232],"tags":[],"class_list":["post-12189","post","type-post","status-publish","format-standard","hentry","category-17-11"],"yoast_head":"\n09. 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