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Birkat Hamazon: Difference between revisions
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==Preparations for Birkat HaMazon== | ==Preparations for Birkat HaMazon== | ||
# One must not remove the tablecloth or the bread from the table until after those who have eaten have recited Birkat HaMazon. <ref> Yalkut Yosef, Berachot II, 180:1 </ref> | # One must not remove the tablecloth or the bread from the table until after those who have eaten have recited Birkat HaMazon. <ref> Yalkut Yosef, Berachot II, 180:1 </ref> | ||
# One should leave bread on the table | # One should leave bread on the table otherwise he will never experience Hashem's blessing. <ref> Yalkut Yosef, Berachot II, 180:2 </ref> Nowadays, it is sufficient to leave crumbs for this purpose. <ref> Yalkut Yosef, Berachot II, 180:3, Az Nidabru 11:46:2 </ref> | ||
# If one eats a sandwich and is not seated at a table then he should leave some bread in his lunch box for Birkat HaMazon so that it will be possible for Hashem's blessing to come to him | # If one eats a sandwich and is not seated at a table then he should leave some bread in his lunch box for Birkat HaMazon so that it will be possible for Hashem's blessing to come to him. <ref> Yalkut Yosef, Berachot II, 180:3 </ref> | ||
==Interruptions in Birkat HaMazon== | ==Interruptions in Birkat HaMazon== | ||
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# According to Ashkenazim, [[Al HaMichya]] should be said in the place where one ate and so if one left it would have the same law as Birkat HaMazon. <Ref>Mishna Brurah 184:12 quoting the Gra </ref> | # According to Ashkenazim, [[Al HaMichya]] should be said in the place where one ate and so if one left it would have the same law as Birkat HaMazon. <Ref>Mishna Brurah 184:12 quoting the Gra </ref> | ||
==If one is in doubt if one said Birkat HaMazon== | ==If one is in doubt if one said Birkat HaMazon== | ||
# If one ate and was full and now is unsure whether one said Birkat HaMazon, preferably one should have another [[Kezayit]] (upon which one should wash and say [[HaMotzei]]) and then say Birkat HaMazon, however, the strict law is that one should said Birkat HaMazon in cases of doubt. <Ref> | # If one ate and was full and now is unsure whether one said Birkat HaMazon, preferably one should have another [[Kezayit]] (upon which one should wash and say [[HaMotzei]]) and then say Birkat HaMazon, however, the strict law is that one should said Birkat HaMazon in cases of doubt. <Ref>Shulchan Aruch 184:4, Mishna Brurah 184:15, Kaf HaChaim 184:15, Yalkut Yosef 184:3</ref> Some say that if a person was full because of all of the food he ate and not because of the bread alone he shouldn't repeat Birkat Hamazon if he's in doubt. Others don't distinguish.<ref> | ||
# If a person ate bread and is full but is in doubt whether he said Birkat HaMazon, one must go back and say Birkat HaMazon. According to Ashkenazim, one should say the entire Birkat HaMazon, whereas according to Sephardim, one should only say the first 3 [[Brachot]]. <Ref> | * Pri Megadim E"A 184:8 has a doubt whether someone who was full because of the rest of the food he ate is obligated in Birkat Hamazon Biblically or he is only Biblically obligated if he is full because of the bread. Tzlach Brachot 48a s.v. mdkatal assumes like the second explanation of the Pri Megadim. Biur Halacha 184:6 s.v. bkezayit cites the Pri Megadim but discusses whether the Radvaz 6:2224 (cited by Shaarei Teshuva 197) is a proof against the Pri Megadim. The Radvaz says that if one completed becoming full on bread he is Biblically obligated to say Birkat Hamazon and he isn't clear whether one started to eat other food or bread as part of another meal. Chazon Ish OC 34:3 agreed with the Pri Megadim and says that one isn't Biblically obligated unless one is primarily full on the bread. Daf Al Hadaf Brachot 48a cites Kitvei Madmor Mgur 33 from the Sfat Emet who rejects the proof from Brachot 48a and sides with the Pri Megadim. Divrei Shalom OC 2:46 has the same rejection. | ||
# If a person ate a [[Kezayit]] of bread but wasn’t full, and now is in doubt whether he said Birkat HaMazon he shouldn’t go back and make Birkat HaMazon, but it’s preferable to wash again, make [[Hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. <Ref> Shulchan Aruch 184:4. Mishna Brurah 184:15 writes that according to many Rishonim only if one ate and is full is one Biblically obligated, therefore if one only had a [[Kezayit]] and is in doubt whether he said Birkat HaMazon one shouldn’t go back and say it out of doubt, rather it’s preferable to wash again, make [[hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. This is also the opinion of Yalkut Yosef ([[Brachot]] 286). </ref> | * Daf Al Hadaf Brachot 48a cites Kovetz Bet Aharaon Vyisrael 16:5:9 who tries to prove that all foods combine to a Biblical obligation of Birkat Hamazon from Rashi (though Rashi is in disagreement with the Bahag). Also cited there are the Halachot Ketanot 2:227 and Keren Ldovid 48 who agree. Baal Hameor Brachot 29a s.v. amar seems to be a clear proof against the Pri Megadim. Divrei Shalom shows how the Baal Hameor might not be a proof. Igrot Moshe OC 4:41 agrees with Halachot Ketanot. Halacha Brurah (Otzrot Yosef 7:6) holds that although it is a dispute if one is in doubt one should repeat Birkat Hamazon since there is a safek safeka, since some rishonim hold that eating a kezayit generates a Biblical obligation, and even according to the other rishonim some hold that all of the foods in the meal combine to a Biblical obligation. He quotes that his father in Halichot olam (v. 2 Chukkat n. 6), Yechava Daat 6:10 in note, and Chazon Ovadia Brachot p. 238 agrees. | ||
# If a person ate bread and is still thirsty because he didn't drink enough during the meal and now has a doubt whether he said Birkat HaMazon, some say he should repeat Birkat HaMazon and some say not to repeat it. <ref> | * Based on the Pri Megadim, Divrei Shalom concludes that if a person has a doubt if he said Birkat Hamazon and was only full because of the other foods and not just because of the bread he shouldn't repeat the Birkat Hamazon. Ben Ish Chai Chukkat 10, Kaf Hachaim 184:24, and Or Letzion 2:13:6 agree.</ref> | ||
# If a person ate bread and is full but is in doubt whether he said Birkat HaMazon, one must go back and say Birkat HaMazon. According to Ashkenazim, one should say the entire Birkat HaMazon, whereas according to Sephardim, one should only say the first 3 [[Brachot]]. <Ref> Shulchan Aruch 184:4 rules that if a person is in doubt whether he said Birkat HaMazon he has to go back and say it since Birkat HaMazon is deoraitta we don’t apply the general rule of Safek [[Brachot]] Lehakel. Mishna Brurah 184:13 based on Magen Avraham 184:7 comments that when one repeats the [[benching]] one must say all four [[Brachot]] even though the fourth one is only derabbanan so that people don’t disregard its importance. see also Pri Chadash 209 who brings a different reason that you should recite even the 4th beracha. However, the Sephardic acharonim including the Kaf HaChaim (184:15), Sh"t Ohr Letzion 2:13:4, and Yalkut Yosef ([[Brachot]] pg 282) argue that since the fourth Bracha is derabbanan we apply the rule of Safek [[Brachot]] without concern for a remote possibility of those who will degrade the fourth Bracha. </ref> | |||
# If a person ate a [[Kezayit]] of bread but wasn’t full, and now is in doubt whether he said Birkat HaMazon he shouldn’t go back and make Birkat HaMazon, but it’s preferable to wash again, make [[Hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. <Ref> Shulchan Aruch 184:4. Mishna Brurah 184:15 writes that according to many Rishonim only if one ate and is full is one Biblically obligated, therefore if one only had a [[Kezayit]] and is in doubt whether he said Birkat HaMazon one shouldn’t go back and say it out of doubt, rather it’s preferable to wash again, make [[hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. This is also the opinion of Yalkut Yosef ([[Brachot]] 286, 184:5) and Yabia Omer OC 8:22:13. | |||
* Rashi Brachot 48a s.v. cites the Bahag that a person isn't obligated Biblically to recite Birkat Hamazon unless one was full. Rabbinically one is obligated once one ate a kezayit. Rashi agree with the Bahag about that. Tosfot 48a s.v. ad, Tosfot Sukkah 26b s.v. vlo agree, Rosh Brachot 7:24, and Rambam Brachot 1:1 agree. However, Rashba Brachot 48a s.v. ha and Raavad Brachot 5:15 hold that there's a Biblical obligation to recite Birkat Hamazon even if one just ate a kezayit and it doesn't depend on whether one was full.</ref> | |||
# If a person ate bread and is still thirsty because he didn't drink enough during the meal and now has a doubt whether he said Birkat HaMazon, some say he should repeat Birkat HaMazon and some say not to repeat it. <ref> Yalkut Yosef ([[Brachot]] pg 289, 184:8) writes that since the opinion of Shulchan Aruch is that even if one is still thirsty the obligation of Birkat HaMazon is Deoritta, in cases of doubt one should go back and say Birkat HaMazon. However, Kaf HaChaim 184:26, Ben Ish Chai, and Or Letzion 13:6 hold that since there's an opinion that Birkat HaMazon is only Derabbanan if one is still thirsty one shouldn't go back and say Birkat HaMazon. Rama 197:4 cites the opinion of the Mordechai that if one was thirsty and didn't drink one's obligation in Birchat Hamazon is only rabbinic. He is only concerned for his opinion initially.</ref> | |||
# A woman who ate bread and is unsure whether she said Birkat HaMazon, she should hear it from someone else or wash again and make another [[HaMotzei]] to remove herself from doubt. However, if that's impossible, Ashkenazim hold that she may say Birkat HaMazon, but according to Sephardim she is not supposed Birkat HaMazon out of doubt. <ref> Ben Ish Chai Chukat 9, Kaf HaChaim 184:25, Sh"t Ohr Letzion 2:13:4, [[Rabbi Ovadyah Yosef]] in Sh"t Yacheve Daat 6:10, and Halacha Brurah 184:10 (explained in Sh"t Otzerot Yosef 7:7) hold that a woman is possibly obligated Deoritta (Brachot 20b) and so in a case of doubt we revert to the rule of Safek [[Brachot]] and so a woman wouldn't return and make the bracha. However, the Mishna Brurah 186:3 holds that there's enough to rely on for a woman to go back and make Birkat HaMazon if she wants. This is also the opinion of Rabbi Binyamin Zilber quoted in VeZot HaBracha (pg 351). | # A woman who ate bread and is unsure whether she said Birkat HaMazon, she should hear it from someone else or wash again and make another [[HaMotzei]] to remove herself from doubt. However, if that's impossible, Ashkenazim hold that she may say Birkat HaMazon, but according to Sephardim she is not supposed Birkat HaMazon out of doubt. <ref> Ben Ish Chai Chukat 9, Kaf HaChaim 184:25, Sh"t Ohr Letzion 2:13:4, [[Rabbi Ovadyah Yosef]] in Sh"t Yacheve Daat 6:10, and Halacha Brurah 184:10 (explained in Sh"t Otzerot Yosef 7:7) hold that a woman is possibly obligated Deoritta (Brachot 20b) and so in a case of doubt we revert to the rule of Safek [[Brachot]] and so a woman wouldn't return and make the bracha. However, the Mishna Brurah 186:3 holds that there's enough to rely on for a woman to go back and make Birkat HaMazon if she wants. This is also the opinion of Rabbi Binyamin Zilber quoted in VeZot HaBracha (pg 351). | ||
* [http://www.hebrewbooks.org/pdfpager.aspx?req=19550&st=&pgnum=33 Teshuva M'ahava 2:234] writes that since it is a safek safeka (similar to the case of Shach's klalei safekot YD 110:16) the woman should be exempt like the Pri Megadim 186 E"A writes about this case. However, he believes that she should make the birkat hamazon since (1) according to the Rif she's obligated to recite birkat hamazon from the Torah, (2) even if it is a safek if she's obligated like the Rambam, perhaps she can recite the bracha since potentially making a bracha levatala is only derabbanan and (3) fulfilling a mitzvah which is the bracha itself when there is a doubt and a potential Biblical obligation is permitted even according to the Rambam. His conclusion is that she can recite the birkat hamazon but it is better for her to eat more and repeat birkat hamazon or to read the birkat hamazon without enunciating the words with her lips (hirhur).</ref> | * [http://www.hebrewbooks.org/pdfpager.aspx?req=19550&st=&pgnum=33 Teshuva M'ahava 2:234] writes that since it is a safek safeka (similar to the case of Shach's klalei safekot YD 110:16) the woman should be exempt like the Pri Megadim 186 E"A writes about this case. Halacha Brurah (Otzrot Yosef 7:7) has the same logic. However, he believes that she should make the birkat hamazon since (1) according to the Rif she's obligated to recite birkat hamazon from the Torah, (2) even if it is a safek if she's obligated like the Rambam, perhaps she can recite the bracha since potentially making a bracha levatala is only derabbanan and (3) fulfilling a mitzvah which is the bracha itself when there is a doubt and a potential Biblical obligation is permitted even according to the Rambam. His conclusion is that she can recite the birkat hamazon but it is better for her to eat more and repeat birkat hamazon or to read the birkat hamazon without enunciating the words with her lips (hirhur). </ref> | ||
==How long does one have to say Birkat HaMazon?== | ==How long does one have to say Birkat HaMazon?== | ||
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==Minimum amount of bread== | ==Minimum amount of bread== | ||
# One is not obligated to recite Birkat HaMazon unless one | # One is not obligated to recite Birkat HaMazon unless one eats a minimum of a [[Kezayit]] of bread. <Ref>S”A 168:9, 184:6, and 210:1 </ref> The amount of bread necessary in order to make [[HaMotzei]] and [[Netilat_Yadayim_for_a_meal|Netilat Yadayim]] are discussed in the articles specific to those topics. | ||
# How large is a kzayit of bread? According to Ashkenazim the [[Kezayit]] is slightly less than one ounze of volume. A good approximation is half the center piece of a 1 lb rye bread. <ref> Halachos of [[Brachos]] Addendum 1, pg 246 </ref> According to Sephardim the [[Kezayit]] is 27 grams in weight. <ref> Yalkut Yosef 158:4 </ref> For more specific halachot about [[Kezayit]], see the [[Halachot of Kezayit]]. | # How large is a kzayit of bread? According to Ashkenazim the [[Kezayit]] is slightly less than one ounze of volume. A good approximation is half the center piece of a 1 lb rye bread. <ref> Halachos of [[Brachos]] Addendum 1, pg 246 </ref> According to Sephardim the [[Kezayit]] is 27 grams in weight. <ref> Yalkut Yosef 158:4 </ref> For more specific halachot about [[Kezayit]], see the [[Halachot of Kezayit]]. | ||
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==One Who Does Not Know Birkat HaMazon In Its Entirety== | ==One Who Does Not Know Birkat HaMazon In Its Entirety== | ||
# If one only knows the first three [[Brachot]] of Birkat HaMazon one should say those [[Brachot]], however, if one only knows some of the first three [[Brachot]] but not all of them, according to Sephardim, he shouldn’t say Birkat HaMazon at all, but according to Ashkenazim, if he was full then he should say the [[Brachot]] he knows. <Ref> | # If one only knows the first three [[Brachot]] of Birkat HaMazon one should say those [[Brachot]], however, if one only knows some of the first three [[Brachot]] but not all of them, according to Sephardim, he shouldn’t say Birkat HaMazon at all, but according to Ashkenazim, if he was full then he should say the [[Brachot]] he knows. <Ref>Shulchan Aruch OC 194:3, Mishna Brurah 194:13 </ref> | ||
==Bracha of the Guest== | |||
# A guest should bless the homeowner who provided the food for the meal.<ref>Gemara Brachot 46a. Smag Asin 27 and Avudraham (Birchat Halechem s.v. vamrinan) cite a source from chazal that learns the idea of blessing the homeowner from the pasuk ואכלת ושבעת וברכת את ה' that את includes the bracha of a guest for the homeowner. Encyclopedia Talmudimit (Orach fnt. 72) cites the same from the Roke'ach 319.</ref> The Ashkenazic minhag is to recite shortened bracha "הרחמן הוא יברך את בעל הבית הזה" but it is better to recite the full text of the bracha "יהי רצון שלא יבוש ולא יכלם בעל הבית הזה לא בעולם הזה ולא בעולם הבא ויצליח בכל נכסיו ויהיו נכסיו מוצלחים וקרובים לעיר ולא ישלוט שטן במעשי ידיו ואל יזדקק לפניו שום דבר חטא והרהור עון מעתה ועד עולם".<ref>The full text is found in the Gemara Brachot 46a and is codified by Shulchan Aruch 201:1. The Mishna Brurah 201:5 points out that the minhag is to recite a shortened text of the bracha but really we should recite the longer one. Piskei Teshuvot 201 fnt. 9 cites the Teshuvot Vehanhagot 2:122 writes that the Griz was careful to say the text of the Gemara. He also cites the Sidur Yavetz who disapproves of the shortened text.</ref> | |||
# Some say that children should recite the bracha of guests for their parents, whether they're unmarried<ref>Magen Avraham 201:2, Kaf Hachaim 201:13, Piskei Teshuvot 201:1, Vezot Habracha p. 143 quoting Rav Elyashiv</ref> or married.<ref>Piskei Teshuvot 201:1 in clarifying the Magen Avraham.</ref> | |||
# It applies equally to the one leading the zimun and everyone else.<ref>Aruch Hashulchan 201:3, Ben Ish Chai (Shana Rishona Shalach 24). Shaar Hatziyun 201:15 also writes that he doesn't know why the Magen Avraham holds that it only applies to the one leading the zimun but the minhag is that everyone says it.</ref> | |||
# Someone paying for his meal doesn't need to recite the bracha of a guest.<ref>Magen Avraham 201:2, Kaf Hachaim 201:11, Aruch Hashulchan 201:2</ref> | |||
# Some say that yeshiva students eating a meal paid for by the donors to the yeshiva should say the bracha of a guest for the donors.<ref>Or Letzion 2:46:33</ref> Others however hold that they are exempt.<ref>Vezot Habracha p. 143 quotes Rav Elyashiv as saying that the yeshiva students are exempt since there's no specific homeowner. Shevet Halevi 11:51 writes that the yeshiva students are exempt since we don't fulfill others in birkat hamazon with zimun and maybe there's no obligation of a bracha of a guest today and also the homeowners don't eat with the students. See there for more reasons. He concludes that they are exempt from the actual text but should still bless the donors out of gratitude. Piskei Teshuvot 201 fnt. 5 points out that according to the Shulchan Aruch Harav 201:4 that there's no obligation of a bracha of a guest when the homeowner isn't eating with them.</ref> | |||
# Someone who had his meal sponsored and is now eating in another place according to some poskim he should nonetheless recite the bracha of a guest on behalf of the one who paid for the meal.<ref>The Piskei Teshuvot 201:1 cites the Mekor Chaim of Chovot Yair 193:3 that a guest should recite the bracha even if the homeowner isn't there.</ref> Others say that he's exempt.<ref>Shulchan Aruch Harav 201:4 writes that a guest is exempt if he's not in front of the homeowner. Vezot Habracha p. 143 quotes Rav Mordechai Eliyahu that the minhag is only to recite the bracha of a guest when eating with the homeowner.</ref> | |||
# The minhag is to say the bracha of a guest after the harachaman's.<ref>Vezot Habracha p. 143 citing Rav Mordechai Eliyahu</ref> However, some say that it is should be said immediately after the fourth bracha.<ref>Griz (Likutei Hagriz 2:13 cited by Dirshu 201:5), Bet Baruch 125 cited by Vezot Habracha p. 143</ref> | |||
# The bracha of a guest is said on Shabbat and Yom Tov and it isn't considered asking requests on Shabbat since it is part of the regular brachot we say everyday.<ref>Divrei Shalom 2:49 based on Bet Yosef 188:4 quoting the Shibolei Haleket</ref> | |||
==Making Birkat HaMazon Over Wine== | ==Making Birkat HaMazon Over Wine== | ||
# It’s preferable to make a Birkat HaMazon over a cup of wine when making a [[Zimmun]] of three. <Ref> | # It’s preferable to make a Birkat HaMazon over a cup of wine when making a [[Zimmun]] of three. <Ref>Shulchan Aruch OC 182:1, Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:4. The Zohar Bamidbar 245b clarifies that there's no obligation to make a birkat hamazon over wine unless there is at least a zimmun of three. Yalkut Yosef 182:1 cites the Zohar and adds that one shouldn't do a birkat hamazon over a cup when he is saying birkat hamazon himself but if one still wants to he shouldn't pick up the cup.</ref> | ||
# When reciting Birkat Hamazon over a cup of wine, one should raise up the cup of wine a [[Tefach]].<ref> | # When reciting Birkat Hamazon over a cup of wine, one should raise up the cup of wine a [[Tefach]].<ref>Shulchan Aruch 183:4 states that when making Birkat Hamazon over a cup of wine one should raise it up a [[Tefach]].</ref> | ||
# However, if one doesn’t have wine in the house one may use Chamer Medina (a drink which is drunk in the country but isn’t water). <Ref>Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:14 </ref> | # However, if one doesn’t have wine in the house one may use Chamer Medina (a drink which is drunk in the country but isn’t water). <Ref>Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:14 </ref> | ||
# If one drank from the cup of wine the cup is considered tainted and unfit for making on it Birkat HaMazon until one fixes it by filling it up with wine or water. <Ref> | # If one drank from the cup of wine the cup is considered tainted and unfit for making on it Birkat HaMazon until one fixes it by filling it up with wine or water. <Ref>Shulchan Aruch 182:3 and 182:6</ref> | ||
# The cup used in [[making Birkat HaMazon over wine]] should be washed out in the inside and outside before it is used, however, if it is already clean it doesn't need to be cleaned.<ref>Shulchan Aruch 183:1</ref> | # The cup used in [[making Birkat HaMazon over wine]] should be washed out in the inside and outside before it is used, however, if it is already clean it doesn't need to be cleaned.<ref>Shulchan Aruch 183:1</ref> | ||
# The cup of wine should be filled up completely. <Ref>Rama 183:2</ref> | # The cup of wine should be filled up completely. <Ref>Rama 183:2</ref> | ||
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==Clearing the Table== | ==Clearing the Table== | ||
# One should leave some bread on the table why he says [[birkat hamazon]]. <ref> Contemporary Questions in Halacha and Hashkafa pg. 90, Shulchan Aruch 180:2 based on the Gemara in Sanhedrin 92a which says that if you don't leave bread on the table you will not see a sign of blessing. Mishna Brurah 180:2 writes that this is so we can have bread ready in case poor people come in hungry. </ref> If no bread remains one should place some other bread on the table. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=2588 Rabbi Eli Mansour] </ref> | # One should leave some bread on the table why he says [[birkat hamazon]]. <ref> Contemporary Questions in Halacha and Hashkafa pg. 90, Shulchan Aruch 180:2 based on the Gemara in Sanhedrin 92a which says that if you don't leave bread on the table you will not see a sign of blessing. Mishna Brurah 180:2 writes that this is so we can have bread ready in case poor people come in hungry. </ref> If no bread remains one should place some other bread on the table. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=2588 Rabbi Eli Mansour] </ref> | ||
# Some have the practice of removing the knife before birkat hamazon. <ref> Shulchan Aruch 180:5 | # Some have the practice of removing the knife before birkat hamazon. <ref> Shulchan Aruch 180:5. See [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 Rabbi Mansour's article] for several different explanations of this custom. </ref> This applies on Shabbat and weekdays, and with plastic or metal knives. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 Rabbi Eli Mansour] </ref> This is not necessary for al hamichya of boreh nefashot after a snack. <ref> Sh"t Rivivot Ephraim 1:136:2 </ref> | ||
# One shouldn't clear the table while saying Birkat Hamazon but after the fact if one did one does fulfill one's obligation.<ref>Yalkut Yosef 183:10</ref> | |||
==Text== | ==Text== | ||
