Birkat Hamazon: Difference between revisions

#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 ounce 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]].

#If one ate and was full and now is unsure whether one recited 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>*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.

*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 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>

*[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>

# 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. <br> The Gemara in Pesachim 105b states that Birkat Hamazon requires a cup of wine but does not explain when. Shulchan Aruch 182:1 quotes 3 opinions from the Rishonim:

# Even an individual who is reciting Birkat Hamazon should do so with a cup of wine.  

# Only when 3 people are together, must they recite it over a cup of wine.

# Even 3 people are not required to. <br>

The Rama adds that all opinions agree that it is preferable to do so. Mishna Brura 182:4 writes that although Shulchan Aruch doesn't show preference for any of the 3, the Maharshal and the Bach are strict that if you have 3, you must have a cup of wine. The Mishna Brura himself concludes that it is certainly preferable to do so, but one is not obligated. </ref> If you are saying birkat hamazon alone, it should not be done over a cup of wine.<ref>see previous note. Although the Tur writes that one should have a cup of wine even when reciting birkat hamazon alone, 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>  

# Although there doesn't seem to be any differentiation between Shabbat and Yom Tov as opposed to a regular weekday, some people have the practice to use a cup of wine only on Shabbat and Yom Tov.<ref> see Rivevot Ephraim 1:150 who suggests that this could be that since we are not technically obligated to use a cup of wine for even with 3 people, people only really make an effort to be strict in this regard when they have more free time on Shabbat and Yom Tov. Yalkut Yosef 182: 1: in the footnote adds that it could be because we are trying to get to 100 berachot. <br>

#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>Shulchan Aruch 182:3 and 182:6</ref>