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DonateChewable and good taste: All [medicines, vitamins, and] foods or drinks which are consumed for medicinal [or health] purposes, if they contain a sweet taste [and are chewed[2]] and ones mouth thus benefits from them, then one is to say a blessing prior to eating them. One is likewise to recite a blessing after eating them if one ate enough for an after blessing.[3] This applies even if the person has no appetite to eat the food and is being forced to do so due to his illness.
Swallowable pills and foods, or bad tasting chewable medicinal foods and pills: If the food or, medicine, or vitamin contains a bitter taste [or are sweet but they are swallowed and not chewed] and one hence does not receive pleasure from eating it even though he benefits from getting healed through it, then no blessing is said neither prior to eating it or after.
Tasteless or benign taste:[4] If the medicinal foods do not have a good taste, but likewise do not have a completely bad taste, then according to some Poskim one is to say a blessing of Shehakol over them.
- Chewable Vitamin Gummies: Sarah takes a daily vitamin gummy that is sweet and enjoyable to eat. Before consuming it, she recites a blessing, as she benefits from its good taste.
- Bitter Cough Syrup: David needs to take a bitter-tasting cough syrup. Since the syrup is unpleasant and he does not derive pleasure from the taste, he does not recite a blessing before or after taking it.
- Tasteless Supplement Capsule: Rachel swallows a tasteless supplement capsule whole, without chewing it. Since there is no taste and she simply swallows it, no blessing is required.
- Flavored Electrolyte Drink: Michael drinks a sweet, flavored electrolyte solution for hydration during illness. Given its pleasant taste, he recites a blessing before drinking.
- Swallowing a Pill with Water: When Leah swallows a pill with plain water used solely to help her swallow, no blessing is recited on the water. However, if she uses apple juice instead and enjoys its taste, she recites a blessing on the juice.
Plain water: No blessing is said.
Flavored water, soda; fruit juice, etc: A blessing is said
Seltzer: If one drinks a small amount to merely swallow the pill then no blessing is said.
C. Blessing over Non-Kosher food:[6]A blessing is not to be recited upon eating non Kosher foods or any food that is forbidden in consumption, whether Biblically or Rabbinically. [Practically, this applies even if the food was eaten Beshogeg, nevertheless an after blessing is not to be recited.[7] However, some Poskim[8] rule that a before and after blessing may be recited upon eating Chalav Akum and Bishul Akum, as these are light Rabbinical prohibitions.]
Case of Sakana:[9] One who eats a forbidden food in a case of danger is required to say a before and after blessing over the food as he in truth is eating permitted [food], as he is doing a Mitzvah to save his life, and since he benefits from the food he must therefore say a blessing.
- Example: If someone ate a meat sandwich and then r”l discovered that the meat was nonkosher, they should not say an after blessing over it.
- Example: If a person with a life-threatening allergy must eat non-Kosher food in a hospital to survive, they should say the appropriate blessing.
A blessing is not to be recited over foods which are forbidden to be eaten due to danger. This applies whether the food was prohibited by the Sages due to danger [i.e. fish and meat mixture], or is personally forbidden to the person [i.e. lethally allergic to dairy]. However, if the food is simply generally not healthy or recommended [i.e. high in sugar or salt] then a blessing is to be recited upon eating or drinking the food.
- Example: Someone who is allergic to peanuts should not say a blessing if they eat them (which is forbidden for them).
- Example: Eating a dish that combines fish and meat—considered dangerous by tradition—should not be preceded by a blessing.
- Example: Eating potato chips or sugary candy—one should recite a blessing before eating.
One who is required to eat on Yom Kippur due to medical reasons [or if he is a child below Bar/Bas Mitzvah] is required to say a blessing before eating the food and is to also say an after blessing after eating the foods [if he ate a Kezayis within four minutes, and has the physical and mental capability of doing so[12]].[13] [One who is eating according to Shiurim of less than 30cc and less than 30 grams every nine minutes, is not to say an after blessing at all.]
- Example: Suppose an adult is ill on Yom Kippur and, under medical advice, eats a meal exceeding the minimum required amount. They would recite the standard blessing before eating and, if they have eaten enough, the appropriate after blessing as well. In contrast, if another person, wishing to minimize their intake, only eats less than 30cc every nine minutes, they would say the blessing before eating, but would not recite an after blessing.
The robber: It is forbidden for one to eat a stolen food. It goes without saying that it is forbidden for him to recite a blessing over it, whether a before blessing or an after blessing. This however only applies so long as the food has not changed ownership from the owner to the robber, however if ownership has changed and the food is now considered owned by the robber who is eating it, then although it is still forbidden for him to recite a before blessing[15], nonetheless an after blessing is required to be recited.[16] This applies whether the owner has given up hope of retrieving the food, or the food has gone through a change.[17]
Another person:[18] If the stolen food was given or sold to another person, it remains forbidden for him to eat the food or recite a blessing over it, so long as it remains in the ownership of the original owner from whom the food was stolen. However, if ownership of the food has changed and the food is now considered owned by the person eating it who is not the original robber, then both a before and after blessing is required to be recited.
How does the food change ownership: Food can change ownership from the original owner from whom it was stolen, to the possession of the robber, or other individual to whom the robber sold or gave it to, through one of two ways: 1) The owner giving up hope of retrieving the food. 2) The food went through a change. If after discovering that his food was stolen the owner gives up hope of ever retrieving the food, then the food changes ownership and enters the possession of whoever now has the food, whether the original robber or a second individual. Likewise, if the food went through a physical change, such as it was ground or cooked or baked, then it changes ownership from him and enters the possession of whoever now has the food, whether the original robber or a second individual.[19] Despite this, the robber himself may never say a before blessing upon eating the stolen food, even if ownership has changed and has now entered his possession, being that he is obligated to return it, or being that it came into his possession through sin. However, once the food is eaten by him, since the food can no longer be returned he is therefore obligated to say an after blessing.
- Example: If Alex steals an apple and eats it while the original owner still hopes to get it back, Alex cannot say any blessing. If the owner gives up hope or the apple is baked into a pie, and Alex eats it, Alex must say the after blessing but not the before blessing. If Yosef, who is not the thief, eats the pie after ownership has changed, Yosef must say both the before and after blessings.
If a person is physically forced, such as by robbers, to eat a food or drink a beverage which he is repulsed by and receives no pleasure from, then a blessing is not to be recited.[21] If, however, he does receive pleasure from it [such as its taste is enjoyable] but he does not desire to eat it at all at this time and is simply being forced to do so, then it is debated amongst the Poskim[22] whether a before or after blessing is to be recited. Practically, due to the rule of Safek Brachos Lihakel, we rule that a blessing is not to be recited.[23] This however only applies when one is literally being force-fed. However if one is willingly eating the food, such as for medicinal reasons, then even if he would not have wanted to eat it at this time if not for the medicinal reason nonetheless, if it is a pleasurable taste [i.e. not bitter] than a blessing must be recited according to all opinions, as explained in Halacha A.
- Example 1: If someone is physically forced—like by robbers—to eat a food they find unpleasant and receives no enjoyment at all, no blessing is recited.
- Example 2: If a person is eating something for medicinal reasons, and the taste is at least somewhat enjoyable, even if they would not otherwise want to eat at that moment, a blessing is recited according to all opinions.
If a person forces himself to eat or drink a food despite himself being satiated to the point that he despises and repulses any further eating, then he does not recite a blessing either before or after as this is not considered eating at all.
- For example, if Sarah finishes a big meal and, despite feeling stuffed, decides to eat a piece of cake just to please her friend, she would not say a blessing over the cake.
Partially spoiled but still edible: All foods that have begun to spoil slightly, but still remain edible in a time of need, lose their unique blessing [such as Hamotzi, Haeitz, Hadama] and receive the blessing of Shehakol. This applies even to bread which began to spoil, that it receives the blessing of Shehakol.
Completely spoiled: If the food has completely spoiled to the point that it is completely inedible even in a time of need, then no blessing is recited upon eating it. [Furthermore, it is forbidden to eat such foods due to Baal Teshaktzu.[26]]
Spoiled wine: Wine that has spoiled to the point that it tastes similar to vinegar to the point that most people would avoid drinking it as wine, receives the blessing of Shehakol. If however the wine has spoiled to the point that it became complete vinegar, then if the vinegar is so potent to the point that if one were to spill it on the ground it would bubble, no blessing is recited upon drinking it, as drinking it is damaging for ones health.
- Example: Bread that has started to go stale or moldy but can still be eaten receives the blessing of Shehakol.
- Example: A piece of fruit that is rotten to the core and cannot be eaten at all requires no blessing and should not be eaten.
- Example: Wine that’s just turned a little sour but is still drinkable gets Shehakol; full-strength vinegar from wine that’s now undrinkable receives no blessing.
J. Should a blessing be recited over food or drinks that one finds repulsive?[27]
Seemingly, a blessing should not be recited over such foods, as it is no different than force-feeding by which we do not recite a blessing, as explained in Halacha G.
- Example: Yosef’s mother insists he try Brussels sprouts. He eats a bite, grimacing the whole time and not enjoying it. Since he doesn’t eat out of desire or pleasure, he does not recite a blessing before or after.
- Sarah is at a family dinner and is pressured by relatives to taste a traditional dish she finds extremely unpleasant. To avoid offending anyone, she reluctantly takes a small bite, clearly not enjoying the experience and wishing it were over. Since she eats without any pleasure or desire, and only out of obligation, she does not recite a blessing before or after eating.
| Scenario | Blessing Recited? | Details/Examples |
| Medicinal foods, Medicine, Vitamins | If tasty and chewed: Yes; If bad taste or swallowed: No; Neutral taste: Some say Shehakol | Chewable Vitamin Gummies: Sarah recites a blessing; Bitter Cough Syrup: David does not; Tasteless Supplement Capsule: Rachel does not; Flavored Electrolyte Drink: Michael does |
| Swallowing a Pill with Water | Plain water: No; Apple juice (enjoyed): Yes | Leah swallows with water: no blessing; with apple juice and enjoys: blessing is recited |
| Liquid to Swallow Pill | Plain water: No; Flavored water, soda, juice: Yes; Seltzer (small amount): No | |
| Non-Kosher Food | No blessing; Exception: Danger (Sakana): Yes | Meat sandwich discovered nonkosher: no after blessing; Life-threatening allergy in hospital: blessing recited |
| Foods Forbidden Due to Danger (Machalei Sakana) | No blessing | Allergic to peanuts: no blessing; Eating fish and meat together: no blessing; Unhealthy foods (candy, chips): blessing recited |
| Food on Yom Kippur | Required amount: Yes (before and after); Small portions: No after blessing | Ill adult eats meal: both blessings; Small amounts: only before blessing |
| Stolen Foods | Thief: No before, must say after if can’t return; New owner: Yes (both) | Alex steals apple: no blessing; Apple baked in pie, owner gives up hope: after blessing; Yosef eats after ownership changes: both blessings |
| Force-Feeding | No blessing if no enjoyment; Debate if enjoyable but unwilling—practically, no blessing; Enjoyable and willing: Yes | Forced by robbers, unpleasant: no blessing; Medicinal, enjoyable: blessing recited |
| Eating When Satiated | No blessing | Sarah eats cake when full: no blessing |
| Spoiled Foods | Slightly spoiled: Shehakol; Completely spoiled: No blessing | Stale bread: Shehakol; Rotten fruit: no blessing; Sour wine (drinkable): Shehakol; Vinegary, undrinkable wine: no blessing |
| Food/Drink Found Repulsive | No blessing | Yosef eats Brussels sprouts reluctantly: no blessing; Sarah eats unpleasant dish: no blessing |
| Obligation to Hold Food When Saying a Blessing |
[1] Seder Birchas Hanehnin 7:8; Luach:10:8; Admur 204:14 and 15; Michaber 204:8; Ketzos Hashulchan 55:6 *Source sheets
[2] As if they are swallowed the mouth does not benefit and thus no blessing is made. [So is implied from the repetition of Michaber:Admur that “and the mouth benefits”, and so rules Piskeiy Teshuvos 204:18
[3] The reason: As although one is only eating them due to health reasons, and is thus forced into eating them, nevertheless since now while sick he desires this food so it heal him, he must thank G-d for his pleasure that he receives while eating it. [Admur 204:15]
[4] Admur 204:14 and Luach 10:8 and Seder 7:8 in parentheses in name of Yeish Mi Sheomer or Yeish Mi Sheratza Lomar
[5] Piskeiy Teshuvos 204:16
[6] Admur 196:1 [regarding Meizid]; 5; 204:15; Seder Birchas Hanehnin 7:9: Michaber 204:9; Piskei Dinim Tzemach Tzedek 7a; Piskeiy Teshuvos 196:1 *Source sheets
[7] Piskei Dinim Tzemach Tzedek 7a
Other opinions: Some Poskim rule that if the nonkosher food was eaten without prior knowledge that it is forbidden, then an after blessing is recited. [Admur 196:1]
[8] Hagahos Rav Akiva Eiger 196; Aruch Hashulchan 196:1; Piskeiy Teshuvos ibid
[9] Seder 7:9; Luach 10:9; Admur 196:5; 204:15; Michaber 196:4 and 204:9; Beis Yosef 204; M”A 204:21; See Piskei Dinim Tzemach Tzedek 7:1; Igeres Hakodesh 26 [it becomes Heter Gamur]; Ketzos Hashulchan 55:7; Likkutei Sichos 3:985 [causes damage to soul]; 19:35
[10] See Michaber 202:4; Seder 7:9; Luach 10:9; Admur 196:5; 204:15; Maharam Shick O.C. 260; Piskeiy Teshuvos 196:1 and footnote 13; Sefer Shemiras Haguf Vihanefesh [Lerner] Mavo Chapter 10 *Source sheets
[11] Seder 7:9 and Luach 10:9 regarding Yom Kippur and Issur food; Admur 618:18 regarding Birchas Hamazon; 196:5 regarding an Issur food and that this applies according to all; 204:15 regarding Yom Kippur and Issur food; Michaber 196:4 and 204:9 regarding Issur; Tur 618 regarding Yom Kippur; M”A 204:21; M”B 604:46; All the following Rishonim regarding Yom Kippur: Maharam Merothenberg 71; Tashbeitz 565; Hagahos Maimanis Brachos 2:2; Rosh, brought in Beis Yosef 618 and Taz 618:1 regarding Birchas Hamazon; Ketzos Hashulchan 55:7
Other opinions: Some Poskim rule that one does not recite a before or after blessing upon eating an Issur even in a case of fatal illness. [Dispute recorded in Taz 618:10; Panim Meiros 2:6, brought in Shaareiy Teshuvah 196:2]
[12] Admur 618:18
[13] The reason: One who eats a forbidden food in a case of danger is required to say a before and after blessing over the food as he in truth is eating permitted [food], as he is doing a Mitzvah to save his life. [Admur 196:5; See Piskei Dinim Tzemach Tzedek 7:1; Likkutei Sichos 3:985; 19:35] The same applies for a sick person who eats on Yom Kippur. A blessing is needed before and after as he has nevertheless benefited from the food despite the fact that he has benefited against his will, and under the duress of his illness. [Admur 204:15]
[14] See Admur 196:2-4 regarding stolen bread and the same applies to any other stolen food; 11:12; Kutzur Achron 11:4; 649:6; Hilchos Geneiva Ugezeila Halacha 6; M”A 196:1; Bach 196 and Shut 1; Beis Yosef 196; Olas Tamid 196:1; Rabbeinu Yona on Yerushalmi Chalah 1:5; Rabbeinu Manoach Brachos 1:19; Tehila Ledavid 196:1
[15] The reason: The robber himself may never say a before blessing upon eating the stolen food, even if ownership has changed and has now entered his possession as a result of Yiush, being that he is obligated to return it to the original owner as part of his Mitzvah to return the stolen object and he cannot exempt himself with giving money to the owner. Accordingly, it is found that when he eats the food he’s transgressing a prohibition and therefore may not recite the blessing, as a blessing over a prohibition is not a blessing but a blasphemy. [Admur ibid]
[16] The reason: As once the food is eaten by him it now fully belongs to him in a way that it can no longer be returned and rather he must now pay money to the other in exchange for the food. He is therefore obligated to say an after blessing over the food being that the food was considered his. Now, although the original eating of the food was done in prohibition nonetheless, since after the eating he can exempt himself with money, hence making the food be considered his, therefore his blessing is not considered a blasphemy. [Admur ibid]
[17] 2nd opinion in Admur 196:3 and conclusion there in parentheses that Safek Brachos Lihakel; Beis Yosef 196, brought in M”A ibid
The reason: As it is considered blasphemy to recite a blessing over a food that one retrieved through a sin.
Other opinions: Some Poskim rule that if the food has gone through a change, then the robber is obligated to recite also a before blessing upon eating it. The reason for this is because once the food has gone through a change, it now enters the robbers possession and is no longer than required to returned to the original owner, as the robber can choose to compensate him with money in exchange. Accordingly, his eating is not considered sinful. Now, although we rule regarding Mitzvah’s that a blessing may never be said over a stolen object even if it has gone through a change, nonetheless, one cannot compare the laws of blessings over pleasures to the laws of blessings over Mitzvahs. [1st and Stam opinion in Admur ibid; Maggid Mishneh Chametz 6; Bach ibid; Olas Tamid ibid; M”A ibid; Nehar Shalom 196:1]
[18] Admur 196:4
[19] Admur 196:3 regarding baking stolen wheat or grain into bread
[20] Admur 204:15
[21] This applies even according to the first opinion in the next footnote. [Admur ibid]
[22] Some Poskim rule that whenever one receives pleasure from the food, then even if he is being forcibly fed by robbers, nonetheless a blessing must be recited, and it is only if he has no enjoyment at all from the food that a blessing is not recited. [First opinion in Admur ibid; M”A 204:20 in opinion of Michaber; Taz 204:12 ] Other Poskim however rule that a blessing is only to be recited if one currently desires to eat the food even if it is due to an external reason, such as for medicinal purposes. In such a case, since he both receives pleasure from the food and desires to eat it, therefore a blessing must be recited even though he does not intrinsically want to eat the food right now for food purposes. However, when one is being physically forced to eat a food that he does not want to eat for any reason, then even if he against his will receives enjoyment from its taste, a blessing is not warranted. The reason for this is because how can one bless God for creating this food or drink when he has no desire at all right now to consume it, and from his perspective it would’ve been better that this food was not created or made available at the moment, which would stop him from being force-fed.
[23] Admur ibid in parentheses
[24] Admur 197:9; See also 204:15; 476:5; 612:5
[25] Seder 7:2; Admur 204:2; Ketzos Hashulchan 50:2; Piskeiy Teshuvos 204:5
[26] Michaber Y.D. 116:6; See Kaf Hachaim 116:66-78; Kitzur SHU”A 33:9; See Rambam Deios 4:9; Kitzur SHU”A 32:14
[27] See Admur 197:9; 204:15; 476:5; 612:5 for a number of cases in which no blessing is said on regularly edible food being that he personally does not desire to eat it, and receives no pleasure from it, as to him the food is repulsive at this moment
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