1108 Klal 56 Siman 1: Ikar and Tafel 2 – Four Conditions of Tafel

We are continuing in siman 1. We learned at the beginning of the siman that there are three scenarios to which ikar v’tafel applies:

1. when one item is primary and the others serve to enhance it (even if not eaten together);

2. when one item in a mixture is the majority;

3. when one item in a mixture is mezonos.

Today, we will learn four conditions necessary in the tafel in order for ikar v’tafel to apply.

There are four conditions necessary in order for the bracha of the ikar to work for the tafel:

1. The person has intent at the time of the bracha to combine the tafel food with the ikar food, or, even if they did not have intent, it is their general practice to do so. If one had no intention to add the tafel, nor is it their general practice, they cannot decide after the fact that the bracha on the ikar should extend to the tafel.

   1. For example: if a person normally drinks coffee without milk, when they make a shehakol on their coffee, they have no intent, nor is it their general practice, for their bracha to include milk. If, after making the shehakol, they decide to try their coffee with milk, they would need to make an additional bracha on the milk before adding it to the coffee.

2. The ikar and tafel have to be eaten within the same ma’amad (period; span) of eating. If one leaves the room before beginning to consume the tafel, the bracha on the ikar cannot extend to the tafel.

   1. Generally, a bracha extends even if a person leaves the room (as long as they do not go outside). However, regarding ikar v’tafel, the Chayei Adam requires that they be consumed within the same ma’amad (period) of eating, which he defines as remaining in the same place.

3. The tafel cannot be consumed for its own sake, but only for the purpose of enhancing the ikar.

   1. The condition requires clarification, because it only applies to the first type of ikar v’tafel, where the tafel serves to enhance the ikar. Regarding the second type of ikar v’tafel, the bracha is made on the majority not because the minority serves to enhance the majority, but simply because it is the majority. Similarly, regarding the third type of ikar v’tafel, the bracha is made on the mezonos due to its chashivus, regardless of the function of the other items.

4. The tafel cannot be consumed before the ikar, because the bracha can not work backwards.

The Chayei Adam proceeds to give a few examples. If one eats a salted fish, radish or onion and afterwards eats bread in order to counteract the strength of the first food, or if one drinks alcohol and afterwards eats bread in order to counteract the strength of the spirits, the bracha on the ikar will cover the bread as well. In these examples, the tafel fulfils all four conditions:

1. It is the general practice (and/or he had it in mind)

2. It is eaten within the same ma’amad

3. It enhances the consumption of the ikar and is not consumed for its own sake

4. Its eaten after the ikar

Summary

There are four conditions necessary in order for the bracha of the ikar to work for the tafel:

1. One has intent to combine the foods, or it is the general practice to do so

2. It is eaten within the same ma’amad; one did not leave the room between the bracha on the ikar and before eating the tafel

3. It enhances the consumption of the ikar and is not consumed for its own sake

4. Its eaten after the ikar