There are numerous areas of Halacha where something defined as bread is subject to certain unique rules. Some of these areas include achilat matzah (the mitzvah to eat unleavened bread on Pesach), hafrashat challah (the mitzvah of separating tithe from bread), and Birkat HaMazon (the mitzvah of reciting a blessing after eating bread). Regarding these mitzvot, the Torah (Devarim 16:3, Bamidbar 15:19 and Devarim 8:9-10 respectively) specifically mentions lechem (bread). For this reason, the Gemara, Menachot 70b, and Berachot 44a, (see Rashi ad loc., s.v. Eretz) derives the definition of bread from matzah and applies it to challah and Birkat HaMazon. Just as matzah must be from the five grains (wheat, barley, spelt, rye and oats), so too challah and bread for Birkat HaMazon must be from the five grains.

If matzah is the prototypical definition of bread, one must then address types of baked goods that are not necessarily similar to matzah. There are three qualities of matzah that contribute to its definition of bread. The first is that is made from a mixture of flour and water. The second is that it made from dough as opposed to batter. The third is that is baked as opposed to cooked. This article will discuss the status of grain items that don't meet all three criteria.

Bread That Was Kneaded With Liquids Other Than Water
The Gemara, Berachot 42a, states that one recites the beracha of Mezonot on pat haba'ah b'kisnin (loosely translated as bread that is eaten as a snack). However, if one establishes a meal on pat haba'ah b'kisnin, he is required to recite HaMotzi on the pat haba'ah b'kisnin. Rambam, Hilchot Berachot 3:9, states that dough that was kneaded with honey, oil or milk is considered pat haba'ah b'kisnin. R. Yosef Karo, Beit Yosef 168, explains the rule of pat haba'ah b'kisnin by stating that pat haba'ah b'kisnin has the halachic status of bread. However, since pat haba'ah b'kisnin is generally eaten as a snack, the rabbis did not require one to recite HaMotzi and Birkat HaMazon. They therefore instituted that Mezonot and Al HaMichya is sufficient. Nevertheless, if one actually establishes a meal by eating pat haba'ah b'kisnin, the rabbis require him to recite HaMotzi and Birkat HaMazon. [A more detailed discussion of pat haba'ah b'kisnin will appear in the next issue. Although Birkat HaMazon is a biblical obligation, the rabbinic leniency to recite Al HaMichya on pat haba'ah b'kisnin does not encroach on any biblical obligation. Shulchan Aruch HaRav 168:12, notes that one can fulfill the biblical obligation of Birkat HaMazon by reciting Al HaMichya. Therefore, it was up to the rabbis to decide which instances require one to recite Birkat HaMazon, and which instances allow one to recite Al HaMichya- the abridged form of Birkat HaMazon.]

Baked Goods Made from Batter
The Gemara, Berachot 37b, discusses two types of batter-derived products. The first, teroknin (batter is poured into a hole in the oven), are considered bread for the purpose of challah. The second, terita (batter is poured across the floor of the oven), is not considered bread for the purpose of challah. Rabbeinu Asher, Berachot 6:11, explains that the reason why teroknin are considered bread and terita is not is because teroknin batter is baked in a mold and therefore, the end product resembles bread. However, terita does not have a defined shape and therefore lacks the proper form to be considered bread. A practical example of teroknin is a cake made from batter that was baked in a cake mold. One would be obligated to separate challah from such a cake if the batter contains enough flour to require hafrashat challah (at least eight cups of flour). Such a cake has the halachic status of bread.

While griddle-style pancakes (also known as griddle cakes) seem to be the logical practical example of terita, pan-baked pancakes (depending on how they are made) may be subject to a dispute between R. Yochanan and Reish Lakish cited in the Gemara, Pesachim 37a. The dispute revolves around the status of an item baked in a pan. R. Yochanan maintains that such an item attains the status of bread. Reish Lakish disagrees and contends that such an item does not attain the status of bread. The Talmud Yerushalmi, Challah 1:4, notes that this dispute is limited to a pan-baked item that is heated over a stove without any liquid. If the heat source is not beneath the pan but rather on all sides (such as in an oven) everyone agrees that it attains the status of bread. If there is liquid in the pan, everyone agrees that it does not attain the status of bread. Tosafot, Pesachim 37b s.v. D'kulei quote the opinion of Rabbeinu Tam who further limits the dispute to batter-baked items. If dough is baked in a pan, everyone agrees that it attains the status of bread.

Rama, Orach Chaim 168:14, rules in accordance with the opinion of R. Yochanan. He adds that if one adds only a small amount of liquid to the pan in order to "grease the pan" the pan-baked item would still attain the status of bread. Therefore, pancakes that were made in a pan that did not contain a significant amount of oil attain the halachic status of bread (as pat haba'ah b'kisnin) and if one establishes a meal on those pancakes one would be required to recite HaMotzi and Birkat HaMazon. [This would only apply if the pancakes were made in manner that the batter fills the entire pan and the pancake takes on the form of the pan. If multiple pancakes are made in one pan, they would be similar to griddle cakes.] If they were made on a griddle, they are similar to terita and do not attain the status of bread. If a significant amount of oil was used, they do not attain the status of bread whether they were made in a pan or on a griddle.

It should be noted that not all batter-baked products are subject to these rules. Mishna Berurah 168:38, states that if the batter-baked product is extremely thin and fragile, it lacks the necessary form to be considered bread. Therefore, one would not recite HaMotzi on such an item, even if one establishes a meal on it.

Cooked Dough
Most Rishonim (see Rabbeinu Shimshon, Challah 1:5, Ramban, Hilchot Challah 26b, and Rambam Hilchot Bikkurim 6:12) maintain that cooked dough does not attain the status of bread. However, Rabbeinu Tam, op. cit., contends that since the requirement to separate challah commences at the dough stage, all dough is considered bread regardless of whether it is cooked, fried or baked. Tosafot, op. cit., add that according to Rabbeinu Tam, pasta would attain the status of bread and one should recite HaMotzi on pasta. Nevertheless, Tosafot note that since many varieties of pasta lack the proper form required to constitute bread, one may be lenient in reciting Mezonot on those varieties of pasta. [See Piskei Teshuvot 168:21 who quotes numerous reasons why Mezonot is recited on all forms of modern-day pasta.]

Shulchan Aruch, Orach Chaim 168:13, rules that cooked dough does not have the status of bread and one may recite Mezonot on such an item. However, he adds that a y'rei shamayim (G-d fearing individual) should show deference to the opinion of Rabbeinu Tam and avoid eating cooked or fried dough unless it is eaten as part of a bread meal (in which case one does not recite a beracha on such an item). Mishna Berurah 168:38, notes that a fried item will usually be considered pat haba'ah b'kisnin, and one may recite Mezonot on such an item even according to Rabbeinu Tam. Nevertheless, he adds that if one is showing deference to Rabbeinu Tam, he should not establish a meal on a fried-dough item because according to Rabbeinu Tam, that item has the halachic status of bread. Therefore, one who is concerned for the opinion of Rabbeinu Tam should not establish a meal on doughnuts.