This study is dedicated for the merit and protection of Rafael ben Mazal, with the hope that the power of Torah provides him a spiritual shield and a speedy recovery. We also acknowledge the daily sponsorship of Moises Harari and his family, as well as Sion Harari Ben Sara, on this nineteenth day of our journey.
Our exploration of the laws of blessings begins with the specific case of donuts made during the festival of Passover. These are typically prepared using matzah meal mixed with eggs and water, which is then fried. Because the matzah meal has already lost its original form and is subsequently fried, the proper blessing is the one recited over grain-based foods that are not bread. However, a different rule applies to matzah that is treated like French toast. If one takes a piece of matzah, spreads a raw egg on its surface, and fries it in oil, the blessing remains the one for bread, provided the piece is at least an olive-sized portion. This follows the same logic as the laws governing French toast throughout the year; as long as the pieces of bread or matzah retain that minimum size, they do not lose their status as bread even after being fried.
A deeper halachic complexity arises when we consider dough that is boiled in water or fried in oil without ever being baked. According to the primary opinion in the Shulchan Aruch, such food does not require the blessing for bread, even if the finished product resembles bread or if the dough was originally significant enough to require the separation of the dough offering. In this view, the process of boiling or frying defines the food as a non-bread grain product. However, there is a significant second opinion held by Rabbeinu Tam. He argues that if the substance began as a genuine dough, the subsequent method of cooking does not strip it of its bread status. While we generally follow the first, more lenient opinion, Maran notes that a god-fearing person should be mindful of the stricter view. To avoid any doubt, such a person should only eat these items within a meal where the blessing for bread has already been recited over a standard loaf.
To understand the nuances of this debate, we must distinguish between two different scenarios. The first involves bread that was already baked and then later boiled or fried, such as croutons in a soup or French toast. The second scenario, which is our current focus, involves dough that was never baked at all. Among the early commentators, Rabbeinu Shimshon represents the lenient school of thought, ruling that if dough is prepared specifically for boiling or frying, it is exempt from the laws of bread. Conversely, Rabbeinu Tam maintains that the initial nature of the dough is what matters; if it is a standard dough, it remains bread regardless of whether it is fried or boiled. Interestingly, Rabbeinu Asher records that even Rabbeinu Tam was personally stringent, choosing to eat such foods only after reciting the blessing over regular bread to satisfy all opinions.
The resolution of this issue can be found by examining the different works of Maran. In his commentary, the Beit Yosef, he cites both opinions. In the Orach Chaim section of the Shulchan Aruch, which deals with daily blessings, he presents both views but leans toward the lenient one while mentioning the path of the pious. However, as Hacham Ovadia points out, in the Yoreh De'ah section—which deals with the obligation to separate the dough offering—Maran rules decisively according to the lenient view without even mentioning the stricter stringency. This suggests a retraction or a final clarification of his position: that dough which is boiled or fried is fundamentally not bread. Therefore, the standard blessing for such items is the one for general grain products.
This brings us to the practical application of these laws to modern donuts. Most donuts today are made from a sweet dough that is deep-fried. Because they are fried rather than baked, they are clearly categorized under the blessing for grain products, and the stringency regarding the blessing for bread generally does not apply. However, other halachic concerns may arise. For instance, if donuts are prepared by non-Jewish professional bakers, one must consider the laws regarding food cooked by a non-Jew. While there are leniencies for bread baked by a non-Jew, the rules for fried foods can be more stringent. Furthermore, if a food is wet on the outside with one of the seven specific liquids, such as certain oils or water, there is a requirement to wash one's hands before eating, even if no blessing is recited on that washing. While most commercial donuts are fried in oils that may not trigger this requirement, it remains a detail for the observant to consider when encountering specialty fried doughs.