From the Ravs Desk: Latest articles and Q&A [Sunday 12th Teves 5785]

1. Shiur of Bracha Rishona:^[1]

There is no minimum required measurement of food that must be consumed prior to the recital of a before blessing prior to eating or drinking, and thus even a mere taste of a minute amount of food requires a blessing to be said beforehand.^[2] [This however only applies if one swallows the food, as explained in Halacha 5.] Only regarding an after blessing was a measurement of consumption required.

Birchas Hamotzi:^[3] The blessing of Hamotzi has no minimum measurement of consumption required just as is the law by all before blessings, and thus even if one desires to only eat a mere crumb of bread which is less than a Kezayis, nevertheless he needs to say the blessing of Hamotzi beforehand.^[4] The Shiur of a Kezayis was only given regarding Birchas Hamazon, and other after blessings and not by a before blessing. [Nevertheless, due to other reasons, some Poskim^[5] rule that during a meal one is to initially eat a Kezayis of bread immediately after the blessing. Practically, however, we do not suspect for this opinion.^[6]]

[1] Seder 8:10; Luach 2:11; Admur 167:4 and 168:7 regarding Hamotzi; Michaber 210:1; Rambam Brachos 1:2, 3:12; Rif Brachos 27b; Tosafus Brachos 39a; Rosh Brachos 6:16

[2] The reason: As it is forbidden to benefit from this world any amount without saying a blessing. [Admur 168:7, Seder and Luach ibid]

[3] Admur 168:7 and 167:4; Seder 8:10 and Luach 2:11 regarding Bracha Rishona; Michaber 168:9; 210:1; Yerushalmi Brachos 7:1; Rambam Brachos 3:12

[4] The reason: As it is forbidden to benefit from this world any amount without saying a blessing. [Admur 168:7, Seder and Luach ibid]

[5] 1^st opinion in Admur 167:4; 1^st opinion in Yerushalmi Brachos 6:1; 1^st opinion in Rokeiach 329; Implication of Rama 167:1 who says one must distribute a Kezayis to each eater; M”A 167:7 learns from Rama that it is an obligation to eat a Kezayis and M”A concludes that one is initially to be stringent like this opinion; Bach 475; Olas Tamid 167:11; Arizal in Shaar Hamitzvos Parshas Eikev; Yifei Laleiv 167:2; M”B 167:35 concludes it is proper to follow this opinion; Vetzaruch Iyun if Admur learns this opinion to require a Kezayis in all situations, or only when eating with others.

Answer of contradiction-Background and explanation: See Rama 167:1 that one must distribute a Kezayis to each eater and M”A 167:7 learns from here that it is an obligation to eat a Kezayis. Admur 167:4 rules that according to this opinion, the Kezayis must all be eaten in one shot. The Machatzis Hashekel 167:16 learns from here that one is not to talk until he swallows a full Kezayis. This may imply that Hamotzi may only be said over a Kezayis of bread, in clear contradiction to the ruling here that Hamotzi may be said on any amount. The Degul Merivava addresses this question and states that the intent of this ruling is not to say that perhaps only a Kezayis requires a blessing of Hamotzi, but rather that perhaps in order for the blessing of Hamotzi to cover an entire meal, one must eat a Kezayis of bread. On this the Machatzis Hashekel ibid states that it must initially be eaten without interval. So also explains Shulchan Hatahor 167:4 and 177:1; Kaf Hachaim 167:15. Practically, Admur a) implies that the entire discussion of Rama 167:1 is only regarding laws of Derech Eretz and not Brachos, hence avoiding any contradiction between the two places and b) Admur brings 2^nd opinion that does not require a Kezayis and concludes that so is the custom.

[6] Admur 176:4 rules the custom is like the 2^nd opinion; Ketzos Hashulchan 37 footnote 22

Hefsek – Making an interruption between the blessing and eating or drinking:^[1]

By all blessings, it is forbidden to make an interval between a blessing and the eating. Thus, one must eat the food or drink the beverage right after reciting the blessing without making any interval in between. One may not speak until the food is swallowed, as explained in Halacha 4.

Talked between Bracha and eating: If one spoke of matters that do not pertain to the meal in between the blessing and the eating, then he must repeat the blessing.^[2] If, however, one spoke of matters pertaining to the meal, then it is not considered a Hefsek, and the blessing remains valid.^[3] This, however, is only Bedieved, however initially one may not speak of any matter between the blessing and eating even if the matter pertains to the meal unless he cannot eat without speaking.^[4]

Example:^[5] If after saying the blessing of Hamotzi one asked someone to bring him the salt, Bedieved, the blessing remains valid. [The same applies if he said pass me the Chumus or other dip, Bedieved the blessing remains valid. Likewise, asking someone to pass food to another does not invalidate the blessing.]

A silent interval:^[6] It is forbidden to make even a silent non-speaking interval between the Bracha and the eating of the food, if it exceeds the amount of time it takes to say Shalom Aleichem Rebbe. Nonetheless, Bedieved if one waited longer than this amount of time prior to eating, he nevertheless does not need to repeat the blessing.

Making a silent Hefsek for the sake of eating:^[7] A silent interruption that is made between the blessing and eating for the sake of eating is not considered an interval at all. Hence, it is a Mitzvah Min Hamuvchar to recite a blessing on a Shaleim, whole fruit, and then cut it to eat a piece, even though cutting it will inevitably create an interval between the blessing and eating.

[1] See Seder 9:1; Admur 167:9; 206:3; Ketzos Hashulchan 37:7; 55:1; Encyclopedia Talmudit Vol. 4 Erech Brachos pp. 301

[2] Seder ibid

[3] Admur 167:9

[4] Admur 167:9

[5] Admur 167:9

[6] Seder 9:2

[7] Seder 9:2

Saying a blessing when swallowing a food without chewing:

One who swallows a food without chewing it, is nevertheless required to say a blessing beforehand if his [cheek or] throat will feel the taste of the food and benefit from it.^[1] If however, no taste will be felt, then a blessing is not recited even if the food will benefit his stomach.^[2]

[1] See Admur 475:25 regarding Matzah “One who swallowed Matzah and did not chew it fulfills his obligation as since his throat received benefit, it is considered eating.”; Rav Elyashvili in Seder Birchas Hanhenin 8 footnote 72

[2] See Admur Seder 7:7 regarding water that no blessing is said unless one is thirsty; Admur Seder 7:8 that a blessing is only said over medicine if it tastes good; Admur Seder 8:11, Luach 8:12 “That tasting alone is not considered benefit” hence implying there must also be taste and swallowing, and taste without swallowing, or swallowing without benefit of taste, does not render a need for a blessing.