Raw or Roasted Grains: Difference between revisions

# Because there’s a dispute concerning [[Bracha Achrona]], one should be strict not to eat it except as part of a meal. <Ref>S”A 208:4 in name of Tosfot writes that since there’s a doubt about the Bracha achrona one should be strict to only eat in a meal where the [[Birkat HaMazon]] will exempt it from [[Bracha Achrona]]. Sefer Brachat HaNehenin pg 147 writes the name of Rabbi Shlomo Zalman that it’s only a preferable and proper but not necessary. However, Zvot HaBracha (pg 103) argues that it’s certainly necessary to have it in a meal since we really do follow this opinion of Tosfot. </ref> Some suggest that one may avoid the doubt about the Bracha achrona by having two foods, one that requires a [[Boreh Nefashot]], and one that requires an [[Al HaMichya]]. <Ref> The Aruch HaShulchan (208:9) and Or Letzion (vol 2, 14:21) suggest that an advise to avoid the doubt of which Bracha to make is to have two foods, one that has the Bracha of boreh nefashot and one that has the Bracha of [[Al HaMichya]]. VeZot HaBracha (pg 379 note 8) brings Rabbi Binyamin Forst who argues that this advise isn’t helpful to remove oneself from the doubt (since Tosfot’s opinion wasn’t to make an [[Al HaMichya]] on the raw kernels but an Al HaPri, an emended text of [[Al HaMichya]].) Nonetheless, VeZot HaBracha defends this advise of the Aruch HaShulchan and quotes Rabbi Elyashiv who also says one may rely on it after the fact (that one didn’t have it in a meal.) See Birkat Hashem (vol 2, 2:8) who writes that it’s enough just to have a food that requires a [[Boreh Nefashot]] to cover the kernels. </ref>

# However if one did go ahead and eat a [[Kezayit]] of raw wheat (or any of the five grains) one should make a [[Boreh Nefashot]]. <Ref>Magan Avraham 208:7 writes that since Bet Yosef really holds like the Rambam one should make a [[Boreh Nefashot]]. [Birkat Hashem (vol 2, pg 128) comments that from Bet Yosef it seems the opposite, however from S”A it seems that we hold like Rambam.] This is also the opinion of the Mishna Brurah 208:18 and Kaf HaChaim 208:29. However, Birkat Hashem (vol 2 pg 112 note 8), Yalkut Yosef ([[Brachot]] pg 482 note 7) and Or Letzion (vol 2, 14:21) hold that there’s no Bracha achrona since there’s a doubt as to the proper Bracha and we follow the rule of [[Safek Brachot LeHakel]]. Nonetheless, [[Rabbi Ovadyah Yosef]] in Chazon Ovadyah ([[Brachot]] pg 183) rules that one may make the Bracha since the majority of Rishonim hold like the Rambam including S”A. [This ruling on it’s own is very strange considering that Rabbi Ovadyah holds of [[Safek Brachot LeHakel]] even against S”A. Therefore,] Halacha Brurah 208:18 adds that really there’s a Safek Safeka here considering that 1) perhaps we hold like the Rambam and we should make a [[Boreh Nefashot]], and 2) even if we hold like the Tosfot perhaps [[Boreh Nefashot]] covers the Bracha of [[Al HaMichya]] (like Sh”t Ginat Veradim 1:15 unlike most achronim as in Sh”t Yabia Omer 1:12). Based on this Safek Safeka and the fact that S”A holds that a Bracha should be made, one may make [[Boreh Nefashot]]. [This ruling seems to be in line with Sh”t Chazon Ovadyah vol 2 pg 866 that by a double Safek with S”A holding one may make the Bracha, there’s enough to rely on to make the Bracha.] [It seems that Yalkut Yosef would retract after seeing the Chazon Ovadyah.] </ref>