Difference between revisions of "Doubt if one made Birkat HaMazon"

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# If a person ate bread but is in doubt whether he said Birkat HaMazon, it’s preferable to wash again, make another hamotzei and have a kezayit so that will be surely obligated in making Birkat HaMazon. <Ref> Mishna Brurah 184:15 comments that a Yireh Shamayim should make sure to wash again, make hamotzei and have a kezayit in order so that one will be surely obligated in Birkat HaMazon. So rules Kaf HaChaim 184:15. </ref>
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#REDIRECT [[Birkat HaMazon#If one is in doubt if one said Birkat HaMazon]]
# If a person ate a kezayit of bread but isn’t full, and now is in doubt whether he said Birkat HaMazon he shouldn’t go back and make Birkat HaMazon. <Ref> Mishna Brurah 184:15 writes that according to many ריאשונים only if one ate and is full is one chayav deoritta, 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. So rules Yalkut Yosef (Brachot 286). </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> S”A 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 deoritta we don’t apply the general rule of Safek Brachot Lehakel. Mishna Brurah 184:13 comments that when one repeats the benching one must say all four Brachot even though the forth one is only derabbanan so that people don’t disregard it’s importance. However, the Sephardic achronim including the Kaf HaChaim (184:15) and Yalkut Yosef (Brachot pg 282) argue that since the forth Bracha is derabbanan we apply the rule of Safek Brachot without concern for a remote possibility of those who will degrade the forth Bracha. </ref>
 
# If a person ate bread and is still thirsty becuase 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) writes that since the opinion of S"A 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. </ref>
 
# A women 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, 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 women is possibly obligated Deoritta and so in a case of doubt we revert to the rule of Safek Brachot and so a women wouldn't return and make the bracha. However, the Mishna Brurah 186:3 holds that there's enough to rely on for a women to go back and make Birkat HaMazon if she wants. So holds Rabbi Binyamin Zilber quoted in VeZot HaBracha (pg 351). </ref>
 
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Latest revision as of 21:03, 18 October 2011