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[[Birkat HaMazon]] is a special prayer said after eating a meal with bread, thanking God for the food He has given us, as well as beseeching Him to keep providing for us, among other [[Tefillah|Tefillot]]. It contains several blessings, composed by numerous people, including Moshe Rabbeinu, Yehoshua, King David, and Rabban Gamliel. Special insertions are made for the [[Yom tov|Yamim Tovim]], [[Shabbat]], [[Chanukah]], and [[Purim]].
==Preparations for Birkat HaMazonThe Obligation==# 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 or else he will never experience Hashem's blessing. <ref> Yalkut Yosef, Berachot II, 180:2 </ref># If one eats a sandwich and is not seated at a table then he should leave some bread ===Minimum Amount of Bread to Be Obligated in his lunch box for Birkat HaMazon so that it will be possible for Hashem's blessing to come to him. Nowadays, it is sufficient to leave crumbs for this purpose. <ref> Yalkut Yosef, Berachot II, 180:3 </ref>===
==Interruptions in Birkat HaMazon==# One shouldn’t interrupt Birkat HaMazon at all to answer or greet someone. <Ref>S”A 183:8 writes that some say that in regards is not obligated to greeting or answering someone recite Birkat HaMazon is judged like [[Shemona Esreh]] when unless one doesn't interrupt to answer anyone. Halacha Brurah 183:28 writes that this opinion quoted in Shulchan Aruch is accepted as Halacha. The Mishna Brurahh 183:1 explains that Birkat HaMazon is similar to eats a minimum of a [[Shemona EsrehKezayit]] in that it may only be said in one place and not while one is movingof bread. </ref># According to AshkenazimS”A 168:9, one should finish before the mezamen (the one who lead the [[Zimmun]]) finishes each Bracha so that one can answer [[Amen]] to his Bracha184:6, however, the Sephardic minhag is not to answer [[Amen]] during Birkat HaMazon.<ref>Halacha Brurah 183and 210:271 </ref># One shouldn't interrupt The amount of bread necessary in the first three [[Brachot]] of Birkat HaMazon order to answer make [[KaddishHaMotzei]], [[Kedusha]], or and [[BarchuNetilat_Yadayim_for_a_meal|Netilat Yadayim]], however, are discussed in the middle articles specific to those topics.#How large is a kzayit of bread? According to Ashkenazim the fourth Bracha one may answer [[KaddishKezayit]] or [[Kedusha]] as long as is slightly less than one already said Baruch Atta Hashem Elokenu Melech HaOlam and part ounce of volume. A good approximation is half the middle center piece of the Brachaa 1 lb rye bread. <ref>Yabia Omer Halachos of [[Brachos]] Addendum 1:11, Yalkut Yosef 183:5pg 246 </ref># It is proper not to interrupt in middle of the Harachaman section of Birkat HaMazon, however, according According to Sephardim the strict halacha it is permissible to interrupt at that point, yet if one is [[making Birkat HaMazon over wineKezayit]] one shouldn't interruptis 27 grams in weight.<ref>Yalkut Yosef (vol 3, p 265)158:4 </ref># It is permissible to answer For more specific halachot about [[KaddishKezayit]], see the [[Kedusha]], or [[AmenHalachot of Kezayit]] to a Bracha in the Harachaman section of Birkat HaMazon.<Ref>Yalkut Yosef (vol 3, p 265)</ref>
==Saying it sitting==# One should sit during Birkat HaMazon whether one ate while seated or standing for at least the four [[Brachot]] of Birkat HaMazon. <Ref>S”A 183:9, Mishna Brurah 183:31, Tosafot [[Berachot]] 51b, Chazon Ovadia [[Berachot]] page 84 , Kitzur Shulchan Aruch 44:6</ref> # If one was traveling on the road and ate while traveling he may say Birkat HaMazon also while traveling. <Ref>S”A 183:11, Mishna Brurah 183:36 </ref># One should sit while making a [[Bracha Achat Mein Shalosh]] at least when it’s for [[Mezonot]] ([[Al HaMichya]]). <Ref>S”A 183:10, Mishna Brurah 183:35 quoting the Gra </ref># It’s forbidden Who Is Obligated to say Say Birkat HaMazon or any Bracha while doing work. <Ref>S”A 183:12, Mishna Brurah 183:37 </ref>===
==If one left where one ate==# If one ate and left that place intentionally, one must return to the place where one ate and if one made Birkat HaMazon in the second place one has fulfilled one’s obligation after the fact. If one ate and left that place unintentionally, one should return to the place where one ate unless there’s There is a great need. <Ref>S”A 184:1, Mishna Brurah 184:5, 184:7 </ref># This is only the case if one doesn’t have bread with him in the second place, however, if one has bread dispute whether women are obligated in the second place, one may eat it there (eat a piece even if it’s less than a [[Kezayit]]) and then make Birkat HaMazon there. (This doesn’t mean that one may leave one’s place initially but on Torah level or only in a after the fact situationRabbinically.) <Ref>S”A 184:2 </ref># According to AshkenazimTherefore, [[Al HaMichya]] should be said in the place where one if a woman ate bread 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 ate and was full and is now is unsure whether one she 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 there’s is that one a dispute whether she 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 it to say Birkat Hamazon be sure and he isn't clear whether one started there’s what 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 rely 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 make it 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 Ketanotsure. 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 safekaAdditionally, since some rishonim hold that eating a kezayit generates a Biblical woman can fulfill the 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.* Based on the Pri Megadim, Divrei Shalom concludes that if a person has a doubt man 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 listens to her Birkat HaMazon, one must go back and say Birkat HaMazon. According to Ashkenazimhowever, one should say she shouldn’t fulfill his obligation if the entire Birkat HaMazon, whereas according man ate to Sephardim, satisfaction but rather one should only say the first 3 if he ate a [[BrachotKezayit]]and not to satisfaction. <Refref> Shulchan Aruch 184186:4 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. 1, Mishna Brurah 184186:13 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 importance3. 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 See Shitat HaKadmonim (184:15last page of bava kama), Sh"t Ohr Letzion 2:13:4, and Yalkut Yosef (referenced on the [[BrachotMitzvot_Aseh_SheHazman_Grama]] pg 282) argue that since page regarding the fourth Bracha is derabbanan we apply the rule obligation of Safek [[Brachot]] without concern for a remote possibility of those who will degrade the fourth Brachawomen in Birkat HaMazon. </ref># If a person ate a A child, who isn't yet [[KezayitBar Mitzvah]] of bread but wasn’t full'ed, and now is in doubt whether he said obligated to say Birkat HaMazon he shouldn’t go back and make Birkat HaMazon, but it’s preferable to wash again, make [[Hamotzei]], eat on a derabbanan level because of [[KezayitChinuch]] and make Birkat HaMazon. <Refref> Shulchan Aruch 184186:42. Mishna Brurah 184:15 Rav Moshe HaLevi (Birkat Hashem v. 2, p. 317) writes that according to many Rishonim only if one ate and is full is one Biblically obligated, therefore if one only had after the fact a [[Kezayit]] and is in doubt whether he child who said the Birkat HaMazon one shouldn’t go back and say it out of doubt, rather it’s preferable in order to wash again, make [[hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. This is also fulfill the opinion obligation of Yalkut Yosef (an adult has fulfilled his obligation. Rabbi Mansour on [[Brachot]] 286, 184http:5) and Yabia Omer OC 8:22:13//www.dailyhalacha.com/displayRead. * Rashi Brachot 48a sasp?readID=1584 dailyhalacha.vcom] quotes this as halacha. cites the Bahag that </ref>Therefore, a person isnchild can't obligated Biblically to recite Birkat Hamazon unless one was full. Rabbinically one is obligated once one ate a kezayit. Rashi agree with fulfill 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 holds that there's a Biblical obligation to recite Birkat Hamazon even if one just ate a kezayit and it of an adult who doesn't depend on whether one was full.</ref># If a person ate bread and is still thirsty because he know how to say Birkat HaMazon unless the adult didn't drink enough during eat until he was satisfied, otherwise the meal and now has adult is obligated on a doubt whether he said Birkat HaMazon, some deoritta level to say he should repeat Birkat HaMazon and some say not to repeat itcan't fulfill his obligation with that of a child. <ref> Yalkut Yosef ([[Brachot]] pg 289, 184Shulchan Aruch 186:2. Mishna Brurah 186:8) 6 writes that since a child shouldn't fulfill the opinion obligation of Shulchan Aruch is that even if one is still thirsty a woman because perhaps the woman's 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 theredeoritta whereas the child's an opinion that Birkat HaMazon is only Derabbanan if one is still thirsty one shouldn't go back and say Birkat HaMazonderabbanan. Rama 197Mishna Brurah 186:4 cites the opinion of the Mordechai 7 adds that if one was thirsty and there is a dispute whether a child who didn't drink one's eat to satisfaction can fulfill the obligation in Birchat Hamazon of an adult considering that the child is only rabbinicobligation by force of two derabbanan factors. He is only concerned for his opinion initiallyconcludes that one should be stringent.</ref># A woman who ate bread and is unsure whether she said Birkat HaMazon, she Some say that children from the age of 6 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 doubtHamazon. <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.hebrewbooksdailyhalacha.orgcom/pdfpagerdisplayRead.aspxasp?reqreadID=19550&st=&pgnum=33 Teshuva M'ahava 2:2341584 Rabbi Mansour on dailyhalacha.com] writes that since it is a safek safeka (similar to the case of Shach's klalei safekot YD 110:16) the woman parents should be exempt like the Pri Megadim 186 E"A writes about this case. However, he believes ensure that she should make the birkat hamazon since (1) according to the Rif she's obligated to recite birkat hamazon children 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)age of 6 say Birkat HaMazon.</ref>
==How Clearing the Table in Preparation 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; otherwise, he will never experience Hashem's blessing.<ref>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. Contemporary Questions in Halacha and Hashkafa pg. 90, Yalkut Yosef, Berachot II, 180:1 </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.<ref>Yalkut Yosef, Berachot II, 180:3 </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. 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> ==Behavior During Birkat HaMazon=====Interruptions in Birkat HaMazon=== #One shouldn’t interrupt Birkat HaMazon at all to answer or greet someone.<ref>S”A 183:8 writes that some say that in regards to greeting or answering someone Birkat HaMazon is judged like [[Shemona Esreh]] when one doesn't interrupt to answer anyone. Halacha Brurah 183:28 writes that this opinion quoted in Shulchan Aruch is accepted as Halacha. The Mishna Brurahh 183:1 explains that Birkat HaMazon is similar to [[Shemona Esreh]] in that it may only be said in one place and not while one is moving. </ref>#According to Ashkenazim, one should finish before the mezamen (the one who lead the [[Zimmun]]) finishes each Bracha so that one can answer [[Amen]] to his Bracha, however, the Sephardic minhag is not to answer [[Amen]] during Birkat HaMazon.<ref>Halacha Brurah 183:27</ref>#One shouldn't interrupt in the first three [[Brachot]] of Birkat HaMazon to answer [[Kaddish]], [[Kedusha]], or [[Barchu]], however, in the middle of the fourth Bracha one may answer [[Kaddish]] or [[Kedusha]] as long as one already said Baruch Atta Hashem Elokenu Melech HaOlam and part of the middle of the Bracha.<ref>Yabia Omer 1:11, Yalkut Yosef 183:5</ref>#It is proper not to interrupt in middle of the Harachaman section of Birkat HaMazon, however, according to the strict halacha it is permissible to interrupt at that point, yet if one is [[making Birkat HaMazon over wine]] one shouldn't interrupt.<ref>Yalkut Yosef (vol 3, p 265)</ref>#It is permissible to answer [[Kaddish]], [[Kedusha]], or [[Amen]] to a Bracha in the Harachaman section of Birkat HaMazon.<ref>Yalkut Yosef (vol 3, p 265)</ref> ===Position for Birkat Hamazon=== #One should sit during Birkat HaMazon whether one ate while seated or standing for at least the four [[Brachot]] of Birkat HaMazon.<ref>Shulchan Aruch O.C. 183:9, Mishna Brurah 183:31, Tosafot [[Berachot]] 51b, Chazon Ovadia [[Berachot]] page 84, Kitzur Shulchan Aruch 44:6. Shulchan Aruch mentions that it should be recited sitting in order to have the proper intent and one shouldn't be lying down but rather it should be recite with awe.</ref>#If one was traveling on the road and ate while traveling he may say Birkat HaMazon also while traveling.<ref>Shulchan Aruch 183:11, Mishna Brurah 183:36 </ref>#One should sit while making a [[Bracha Achat Mein Shalosh]] at least when it’s for [[Mezonot]] ([[Al HaMichya]]).<ref>Shulchan Aruch 183:10, Mishna Brurah 183:35 quoting the Gra </ref>#It’s forbidden to say Birkat HaMazon or any Bracha while doing work.<ref>Shulchan Aruch O.C. 183:12, Mishna Brurah 183:37 </ref>#Some say that one should wear a hat during Birkat Hamazon.<ref>Mishna Brurah 183:11</ref> There is a dispute if the same is true of Al Hamichya.<ref>Dirshu 183:11 cites the Steipler, Rav Chaim Kanievsky, and Rav Chaim Zonenfeld that one should wear a hat for Al Hamichya, while Rav Shlomo Zalman and Rav Sheinberg held that one didn't have to.</ref> ===Saying Birkat HaMazon Out Loud=== #One should recite Birkat HaMazon loud enough that one can hear oneself say the words, however if one said it quietly one fulfills one’s obligation as long as one enunciated the words with one’s lips and didn’t just read or think it.<ref>S”A 185:2, Mishna Brurah 185:2, Chazon Ovadia [[Berachot]] page 94, Mikor Chaim 101:2. Birkei Yosef 185:2 as well as the Shaare Teshuva 185:1 say in the name of the Sefer Charedim that if you cannot hear yourself most poskim hold that you didn't fulfill your obligation and based on that the Chesed La'alafim 185:1 and Ben Ish Chai Chukat 7 says that you should eat more bread and say [[birkat hamazon]]. However, Chacham Ovadia Yosef in Chazon Ovadia [[Berachot]] page 94-95 says this is based on a mistaken understanding of the sefer charedim and most poskim including rif, rambam, rosh, behag, sheiltot, eshkol, Smag, Raah, Meir, Ra'avyah, Or Zarua, Rabbeinu Yerucham, Orchot Chayim, Riaz, Tur and Shulchan Aruch all hold that you have fulfilled your obligation as long does as you enunciated the words with your lips and therefore you wouldn't need to go back to eat more bread. </ref>#It’s better to say Birkat HaMazon out loud in order to inspire having proper intent and also on [[Shabbat]] and [[Yom Tov]] it’ll help make sure one doesn’t forget adding the appropriate paragraphs.<ref>Mishna Brurah 185:3 </ref> ==Complications=====If One Left The Location Where He Ate=== #If one ate and left that place intentionally, one must return to the place where one ate and if one made Birkat HaMazon in the second place one has fulfilled one’s obligation after the fact. If one ate and left that place unintentionally, one should return to the place where one ate unless there’s a great need.<ref>S”A 184:1, Mishna Brurah 184:5, 184:7 </ref>#This is only the case if one doesn’t have bread with him in the second place, however, if one has bread in the second place, one may eat it there (eat a piece even if it’s less than a [[Kezayit]]) and then make Birkat HaMazon there. (This doesn’t mean that one may leave one’s place initially but only in a after the fact situation.) <ref>S”A 184:2 </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 Unsure if He Recited Birkat HaMazon=== #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.*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).  *[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 Recite Birkat HaMazon?===
{{How Long Does One Have to Recite Birkat Hamazon}}
==Minimum amount of bread==# One is not obligated to recite Who Does Not Know Birkat HaMazon unless one eat 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]].In Its Entirety===
==In any language==# It’s preferable to say Birkat HaMazon in Hebrew, but strictly speaking it is permissible to say it in any language If one understands. <Ref>S”A 185:1, Mishna Brurah 185:1 </ref>==Saying it aloud==# One should say Birkat HaMazon loud enough that one can hear oneself say only knows the words, however if one said it quietly one fulfills one’s obligation as long as one enunciated the words with one’s lips and didn’t just read or think it. <ref>S”A 185:2, Mishna Brurah 185:2, Chazon Ovadia first three [[BerachotBrachot]] page 94, Mikor Chaim 101:2. Birkei Yosef 185:2 as well as the Shaare Teshuva 185:1 say in the name of the Sefer Charedim that if you cannot hear yourself most poskim hold that you didn't fulfill your obligation and based on that the Chesed La'alafim 185:1 and Ben Ish Chai Chukat 7 says that you Birkat HaMazon one should eat more bread and say those [[birkat hamazonBrachot]]. However, Chacham Ovadia Yosef in Chazon Ovadia however, if one only knows some of the first three [[BerachotBrachot]] page 94-95 says this is based on a mistaken understanding but not all of the sefer charedim and most poskim including rifthem, rambamaccording to Sephardim, rosh, behag, sheiltot, eshkol, Smag, Raah, Meir, Ra'avyah, Or Zarua, Rabbeinu Yerucham, Orchot Chayim, Riaz, Tur and Shulchan Aruch all hold that you have fulfilled your obligation as long as you enunciated the words with your lips and therefore you wouldn't need to go back to eat more bread. </ref># It’s better to he shouldn’t say Birkat HaMazon out loud in order at all, but according to inspire having proper intent and also on Ashkenazim, if he was full then he should say the [[Shabbat]Brachot] and [[Yom Tov]] it’ll help make sure one doesn’t forget adding the appropriate paragraphshe knows. <Refref>Shulchan Aruch OC 194:3, Mishna Brurah 185194:3 13 </ref>
===Regarding Reciting Birkat Hamazon in the Presence of Feces or UrineWhile Drunk===# It’s forbidden to say any Bracha or Torah within 4 [[amot]] of feces. However, after the fact, if one said Birkat HaMazon one should say Birkat HaMazon again, but if one said Birkat Mazon within 4 [[amot]] of urine one doesn’t go back to make Birkat Hamazon. <Ref>S”A 185:4, Mishna Brurah 185:7-8 </ref>
==Who's obligated to say Birkat HaMazon==# There is a dispute whether women are obligated in Birkat HaMazon on Torah level or only Rabbinically. Therefore, if a woman ate bread and is full and is now unsure whether she said Birkat HaMazon, there’s is a dispute whether she should say it to be sure and there’s what to rely on to make it to be sure. Additionally, a woman can fulfill the obligation of a man if he listens to her Birkat HaMazon, however, she shouldn’t fulfill his obligation if the man ate to satisfaction but rather one if he ate a [[KezayitAvoiding Davening After Drinking Intoxicating Beverages]] and not to satisfaction. <Ref>Shulchan Aruch 186:1, Mishna Brurah 186:3. See Shitat HaKadmonim (last page of bava kama) referenced on the [[Mitzvot_Aseh_SheHazman_Grama]] page regarding the obligation of women in Birkat HaMazon. </ref># A child, who isn't yet [[Bar Mitzvah]]'ed, is obligated to say Birkat HaMazon on a derabbanan level because of [[Chinuch]]. <ref>Shulchan Aruch 186:2. Rav Moshe HaLevi (Birkat Hashem v. 2, p. 317) writes that after the fact a child who said the Birkat HaMazon in order to fulfill the obligation of an adult has fulfilled his obligation. Rabbi Mansour on [http://www.dailyhalacha.com/displayRead.asp?readID=1584 dailyhalacha.com] quotes this as halacha. </ref>Therefore, a child can't fulfill the obligation of an adult who doesn't know how to say Birkat HaMazon unless the adult didn't eat until he was satisfied, otherwise the adult is obligated on a deoritta level to say Birkat HaMazon and can't fulfill his obligation with that of a child.<ref>Shulchan Aruch 186:2. Mishna Brurah 186:6 writes that a child shouldn't fulfill the obligation of a woman because perhaps the woman's obligation is deoritta whereas the child's is only derabbanan. Mishna Brurah 186:7 adds that there is a dispute whether a child who didn't eat to satisfaction can fulfill the obligation of an adult considering that the child is only obligation by force of two derabbanan factors. He concludes that one should be stringent. </ref># Some say that children from the age of 6 should say Birkat Hamazon. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=1584 Rabbi Mansour on dailyhalacha.com] writes that parents should ensure that children from the age of 6 say Birkat HaMazon.</ref>
==One Who Does Not Know Birkat HaMazon In Its Entirety==# If one only knows the first three [[Brachot]] of Reciting Birkat HaMazon one should say those [[Brachot]], however, if one only knows some of Hamazon in the first three [[Brachot]] but not all Presence 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>=Feces or Urine=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==# It’s preferable forbidden to make a Birkat HaMazon over a cup of wine when making a [[Zimmun]] of three. <Ref>S”A 182:1, Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:say any Bracha or Torah within 4 </ref># When reciting Birkat Hamazon over a cup of wine, one should raise up the cup of wine a [[Tefachamot]].<ref>S”A 183:4 states that when making Birkat Hamazon over a cup of wine one should raise it up a [[Tefach]]feces.</ref># However, if one doesn’t have wine in the house one may use Chamer Medina (a drink which is drunk in after the country but isn’t water). <Ref>Kitzur Shulchan Aruch 45:1fact, Mishna Brurah 182:14 </ref># If if one drank from the cup of wine the cup is considered tainted and unfit for making on it said Birkat HaMazon until one fixes it by filling it up with wine or water. <Ref>S”S 182:3 and 182:6</ref># The cup used in [[making should say Birkat HaMazon over wine]] should be washed out in the inside and outside before it is used, howeveragain, but 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 must have a one said Birkat Mazon within 4 [[Reviyitamot]] as a minimum, but it is preferable of urine one doesn’t go back to have it filled up completely. Some have the practice to fill it up so that it spills over the sides and some don't fill it up so much that it spills overmake Birkat Hamazon. <ref>Rama 183S”A 185:24, Mishna Brurah 183185:97-8 </ref>
==Regarding Reciting Making Birkat Hamazon While DrunkHaMazon Over Wine (Benching Al HaKos)==# [[Avoiding Davening After Drinking Intoxicating Beverages]]
==Clearing the Table==# One should leave some bread on the table why he says It’s preferable to make a Birkat HaMazon over a cup of wine when making a [[birkat hamazonZimmun]]of three. <ref> Contemporary Questions in Halacha and Hashkafa pg. 90Shulchan Aruch OC 182:1, Kitzur Shulchan Aruch 18045:1, Mishna Brurah 182:2 based on the Gemara in Sanhedrin 92a which says 4. The Zohar Bamidbar 245b clarifies that if you donthere't leave bread on the table you will not see s no obligation to make a birkat hamazon over wine unless there is at least a sign zimmun of blessingthree. Mishna Brurah 180Yalkut Yosef 182:2 writes 1 cites the Zohar and adds that this one shouldn't do a birkat hamazon over a cup when he is so we can have bread ready in case poor people come in hungrysaying birkat hamazon himself but if one still wants to he shouldn't pick up the cup. </ref> If no bread remains #When reciting Birkat Hamazon over a cup of wine, one should place some other bread on raise up the tablecup 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 [[http://wwwTefach]].dailyhalacha.com/Display.asp?ClipID=2588 Rabbi Eli Mansour] </ref># Some However, if one doesn’t have wine in the practice of removing house one may use Chamer Medina (a drink which is drunk in the knife before birkat hamazoncountry but isn’t water). <ref> Kitzur Shulchan Aruch 18045:51, see [httpMishna Brurah 182://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 for several different explanations of this custom 14 </ref> This applies #If one drank from the cup of wine the cup is considered tainted and unfit for making on Shabbat and weekdays, and it Birkat HaMazon until one fixes it by filling it up with plastic wine or metal kniveswater. <ref> [httpShulchan Aruch 182:3 and 182:6<//wwwref>#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.dailyhalacha.com<ref>Shulchan Aruch 183:1</Displayref>#The cup of wine should be filled up completely.asp?ClipDate=5/20/2009 Rabbi Eli Mansour] <ref>Rama 183:2</ref> This is not necessary for al hamichya #The cup of boreh nefashot after wine must have a [[Reviyit]] as a snack minimum, but it is preferable to have it filled up completely. Some have the practice to fill it up so that it spills over the sides and some don't fill it up so much that it spills over.<ref> Sh"t Rivivot Ephraim 1Rama 183:1362, Mishna Brurah 183:2 9</ref>
==Text==
===Bracha of the Guest (Birkat HaOreach)===
 
#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>
 
===Magdil/Migdol===
 # The practice is that on days [[Musaf]] is not recited in davening, the pasuk recited at the end of Birkat Hamazon is recited as magdil (מגדיל) yeshuot malko, while on days that [[Musaf]] is recited, it is changed to Migdol (מגדול) yeshuot malko. <ref> Ben Ish Chai Year 1, Parashat Chukat: Halacha 19 writes that this is based on mystical reasons </ref># At the end of [[Birkat HaMazon]] for [[Melava Malka]], some authorities hold that one should say say "migdol yishuot malko" like on [[shabbat]] itself, instead of "magdil yishuot"<ref> Kaf Hachaim 189:11</ref>, while others say that one should say the regular "magdil yishuot" on [[Melava Malka]] just like during the week. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 300:4) </ref> ===In any language=== #It’s preferable to say Birkat HaMazon in Hebrew, but strictly speaking it is permissible to say it in any language one understands.<ref>S”A 185:1, Mishna Brurah 185:1 </ref>
==Related Pages==
 
*[[Bracha Achrona]]
 
==Sources==
<references/>
[[Category:Brachot]]

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