Parsha Halacha
“You shall eat and be satiated and bless Hashem for the good land that He gave you.”
- The Mitzvah of reciting blessings:[1]
The concept of reciting blessings to G-d on the occasion of eating or receiving benefit contains Biblical basis, as explicitly stated in Scripture regarding Birchas Hamazon, in which the verse states, “Veachalta Vesavata Uveirachta/And you shall eat and be satiated and bless.” Likewise, the concept of reciting a blessing prior to the performance of a Mitzvah, can also be found to be rooted in a biblical precept, as according to many Poskim there is a Biblical obligation to bless G-d prior to fulfilling the command of studying Torah, as we will explain below. Nonetheless, despite this biblical basis, the obligation for saying a blessing on the occasion of eating a food and benefiting from pleasure, is only Rabbinical, with the one exception of Birchas Hamazon, as we will explain. Likewise, all are in agreement that aside for Birchas Hatorah, all blessings recited on the occasion of fulfilling a Mitzvah are of only Rabbinical obligation. The same applies for all other blessings, that they are only Rabbinically mandated and not of biblical status, including the blessings recited in prayer, the blessings of thanks, the blessings of sight, the blessings of a wedding.
Before blessings on foods and other pleasures:[2] It is a Rabbinical obligation to recite a blessing prior to eating and drinking any food.
After blessing on foods: It is a Rabbinical obligation to recite an after blessing after eating a certain amount of any food and drinking and after drinking a certain amount of any beverage, with exception to one who eats bread in which case it is potentially a Biblical obligation, as will be explained next.
Birchas Hamazon on bread:[3] It is a Biblical positive command to recite a blessing to Hashem after eating Mazon, which is defined as bread of the five grains[4], as the verse states “Veachlta Vesavata Uveirachta.”[5] This Biblical obligation, however, only applies as explicitly stated in the above verse, if one ate a meal of bread to the point of satiation [even if he is not satiated from the bread alone, but rather from the bread together with the other meal foods, nonetheless, the obligation is Biblical[6]].[7] Only the first three blessings [i.e. Al Hamazon, Al Ha’aretz, Veal Hamikdash], of Birchas Hamazon have Biblical status[8], while the fourth blessing [i.e. Hatov Vihameitiv] is Rabbinical.[9] If one ate bread, or a meal of bread, but not to the point of satiation, and if he ate a Kezayis of bread than he is Rabbinically obligated to recite Birchas Hamazon.[10] There are several ramifications to this matter, as will be explained in chapter 30.
Meiyn Shalosh: Some Poskim[11] rule that the after blessing of Meiyn Shalosh is a Biblical command. Other Poskim[12], however, rule that it is merely Rabbinical, and so is the ruling of Admur. [The practical ramification would be if one ate to the point of satiation and is unsure if he recited an after blessing.[13]]
Before blessings on Mitzvos: It is a Rabbinical command to recite a blessing prior to performing a Mitzvah.
Birchas Hatorah:[14] The Gemara[15] asks: From where do we learn that Birchas Hatorah is Biblical? As the verse[16] states “As I will call the name of Hashem, bring greatness to our G-d”. Many Poskim[17] learn from this Gemara that Birchas Hatorah is a Biblical command. Others[18] however learn it is of Rabbinical origin and the above statement of the Gemara is merely to find support of the Rabbinical decree within scripture. According to all, women are not Biblically obligated to recite Birchas Hatorah even according to those opinions that hold Birchas Hatorah is Biblical.[19]
| Bracha before eating foods | Recite blessing before eating/drinking | Rabbinical obligation | |
| Bracha after eating foods | Recite after blessing after eating/drinking certain amount | Rabbinical, except bread (potentially Biblical) | Bread: Birchas Hamazon |
| Birchas Hamazon on bread | Blessing after eating bread of the five grains | Biblical if satiated, Rabbinical if not | First 3 blessings Biblical, 4th Rabbinical |
| Meiyn Shalosh | After blessing | Dispute: Some say Biblical, others Rabbinical | Admur: Rabbinical |
| Bracha before Mitzvos | Recite before performing Mitzvah | Rabbinical | |
| Birchas Hatorah | Blessing before Torah study | Dispute: Some say Biblical, others Rabbinical | Women not Biblically obligated |
“You shall fear and love Hashem, attach to Him and swear by Him.”
The Mitzvah to have a Rebbe-Attaching to Talmidei Chachamim:[20]
It is a positive command in the Torah [listed as one of the 613 Mitzvos[21]] to attach to those people who have knowledge of Hashem and His Torah.[22] One is unable to properly attach to Hashem and the Shechina without the medium of the Sages, through cleaving oneself to them.[23] [The Sages state that one who cleaves to the Sages, the Torah considers him to having cleaved to the actual Shechina.[24] One who transgresses this command receives very great punishment, as on this command is dependent the fulfillment of the Torah, and it is a great foundation for the salvation of the souls.[25]]
To whom the Mitzvah applies: [This Mitzvah applies to both men and women and applies at all times and in all areas.[26]]
The purpose of this Mitzvah:[27] One is to cleave to the Sages and their students in order to learn from their actions [and receive spiritual direction, and knowledge of the Mitzvos and of Hashem[28]]. [Aside for the fact that one learns the will of G-d from spending time with the Sages, according to Kabbala, as rooted in the words of the Talmud, the purpose of this Mitzvah is to receive spiritual Divine energy from Hashem through the Tzaddik, as cleaving to the Sages helps attach one’s actual soul to Hashem, as will be explained below. This attachment draws G-dliness into one’s body and helps one achieve love and fear of G-d, and assists one in his Avodas Hashem.]
How to attach to the Sage/Rebbe:[29] The Sages[30] commanded and said that one is to attach to the dust of their feet and drink their words with thirst. [Women are also commanded to listen to the words of the Sages in order so they learn knowledge of G-d.[31]] Aside for this, one is to join them into all one’s activities and perform all forms of attachment. Therefore, every man is to try to marry the daughter of a Talmid Chacham, and to marry off his daughter to a Talmid Chacham, and to eat and drink with Talmidei Chachamim. One is to also do business with Talmidei Chachamim. This fulfills the command of “And to Him you shall attach”. [True attachment to the Sage is accomplished by learning his Torah and following his directives.[32] One also attaches to the Tzaddik through arousing feelings of love towards him[33], similar to the love one has for a parent. This love serves as the string of attachment between oneself and his Rebbe and the Rebbe with oneself.[34]]
Eating with a Torah sage:[35] Whoever benefits from a meal in which a Torah Sage is involved in is considered to benefit from a ray of the Shechina.
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Summary:
The definition of a Talmid Chacham: According to Halacha, the term Talmid Chacham refers to a G-d fearing Jew who has vast knowledge in Jewish law. In this itself there are various levels, the highest being that he contains so much knowledge that he can accurately answer without stutter the ruling of the Poskim to any question posed in Halacha.[36] It is through this form of Talmid Chacham that one learns how to fulfil the will of Hashem. However, according to Kabbalah and Chassidus the definition of a Talmid Chacham in the above regard is not just one who is a G-d fearing Jew and a scholar in Torah knowledge, but one who has attained such high spiritual levels that he feels constantly attached to Hashem, and that everything else in the world is nullified before Him. He has a constant passionate love for G-d and worldly pleasures and desires are completely negated to his personality. This is the meaning of a Talmid Chacham, one who is a student of Chochmah, which refers to Bittul, nullification.[37] It is through this form of Talmid Chacham that one accomplishes the attachment of his soul to G-d, and the influence of love and fear within his soul.[38]
Attaching to a Tzaddik that passed away: The Mitzvah and ability to attach to a Tzadik applies even after his passing. In the words of the Alter Rebbe in Tanya Igeres Hakodesh 27 “The ray of the Tzadik spreads to his students, each according to their level of Hiskashrus that they had while he was alive, and after his death.”
Sparks of Chassidus Attaching one’s soul to Hashem through the Tzaddik:[39] Every Jew contains a G-dly soul, which a portion of Hashem from above. Nonetheless, upon the soul descending into the body of a particular Jew, the soul goes through various changes and modifications which dilute and compromise its original level of G-dliness that it had prior to its descent. The soul as it is attached in the body no longer feels the actual connection to Hashem that it had originally prior to its descent. Hashem commanded that one reattach His soul to Him similar to the attachment that it experienced previously, and this is the meaning of the command “And to Him you shall cleave.” How is this accomplished? This is precisely the question asked by the Sages in the Talmud, to which they replied that it is accomplished through cleaving to the Torah scholars, which are the Tzaddikim and Sages of the generation. The Tzaddikim enjoy an attachment of their G-dly soul to Hashem in the same state that it was originally prior to the descent. The G-dly soul of the Tzaddik remains in its full capacity of Holiness despite its descent into his body, and remains attached to Hashem constantly even in this world. When one attaches himself to the Tzaddik he attaches his soul to the soul of the Tzaddik, which is itself attached to Hashem, thus accomplishing the reattachment of one’s own soul with G-d.
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[1] See Seder Birchas Hanehnin 1:1; Luach Birchas Hanehnin 1:1; Admur 167:1; Michaber 209:3; Rambam Brachos 1:1-2; Brachos 35a, 48b; Chidushei Tzemach Tzedek Brachos 6:3; Encyclopedia Talmudit Vol. 4 Erech Berachos pp. 291
[2] Admur Seder, Luach, and Shu”a ibid; Michaber ibid; Rambam ibid; Tosafus Brachos ibid; Tzemach Tzedek ibid;
[3] Ketzos Hashulchan Chapter 44:2
[4] Admur Seder 2:1
[5] Admur Seder, Luach and SHU”A ibid; Rambam ibid; Brachos ibid
[6] Admur 177:2; Seder 2:3
[7] Seder 2:1; Admur 168:8; 184:2; 186:2-3; 197:6-7; M”A 184:8 and 11; Brachos 20b; Tosafus Brachos 49b and Yuma 79a; Rosh Brachos 7:24; Chikrei Halachos 8:19
[8] Technically, it is not a biblical requirement to say three blessings, and even if one recited a single blessing that includes all of the main content, such as is found in the after blessing of Al Hamichyah, then he fulfills Biblical obligation. Nonetheless, the sages instituted to split the obligatory content of the blessing into three blessings [i.e. Mazon, Aretz, and Mikdash], and hence the Biblical obligation today is Rabbinically fulfilled through the recital of three blessings. [See Seder 2:12: Admur 168:8; 187:1; 191:1; Luach 8:1; M”A 191; Likkutei Torah Parshas Eikev 14b]
[9] Admur 187:1; 188:1; 189:1
[10] Seder 2:1; Admur 184:2; Michaber 184:6; Mishneh Brachos 45b and 49b
[11] Tur 209; Rashba, Rosh, brought in Beis Yosef 209; Sheilasos; Rabbeinu Yona; M”A 172:3; Birchas Habayis 1:2 and P”M Pesicha 202 leaves this matter in question; Poskim brought in Encyclopedia Talmudit Vol. 4 Erech Beracha Meiun Shalosh p. 269 footnote 10
[12] Admur Seder 2:1; Kuntrus Achron 168:1; Michaber 209:3; Rambam Brachos 81:2; Semag; Poskim brought in Encyclopedia Talmudit Vol. 4 Erech Beracha Meiun Shalosh p. 269 footnote 11
[13] According to those who rule that it is biblical then indeed the blessing would need to be repeated even in a case of doubt. [See Piskeiy Teshuvos ibid footnote 136]
[14] See Beir Heiytiv 47:1; Shaareiy Teshuvah 47:1; Kaf Hachaim 47:2; M”B 47:1
[15] Brachos 21a; The Gemara ibid deals with the Biblical source for the blessings of Birchas Hamazon and Birchas Hatorah, the only two blessings which we find to have Biblical origin. One of the Amoraim goes as far to compare the two blessings to each other to teach that just like Birchas Hatorah is said before the learning so too one must say a blessing prior to eating, and just like a blessing is said after eating, so too a blessing must be recited after learning Torah. The Gemara negates this conclusion stating one cannot compare the two obligations, although nonetheless one can see from this Gemara the compassion of Biblical status of Birchas Hatorah to that of Birchas Hamazon.
[16] Haazinu 32:3 “Ki Sheim Hashem Ekra Havu G-del Lelokeinu”
[17] The Ramban [Mitzvah 15] lists it as one of the 613 Mitzvos. And so rules Rashba [Brachos 48b]; Meiri [21a]; Chinuch 430; Peri Chadash 47:1; Yad Aaron; Shaagas Aryeh 24; Mor Uketzia; Zekan Aaron 60; The Rebbe learns that seemingly Admur in Shulchan Aruch also holds that it is Biblical, as Admur 47:1 records the Gemara that states the reason there was destruction in the world is because they did not recite Birchas Hatorah, and the Poskim rule that it is implied from this Gemara that the blessing is Biblical. [See Likkutei Sichos 14 p. 148 footnote 9]
How many of the three blessing is Biblical according to this opinion? Once one has said one of the three blessings over Torah he has fulfilled his Biblical obligation. [Peri Chadash ibid; Shaagas Aryeh ibid]
[18] Tzlach Brachos ibid; Rambam as explained in Shaagas Aryeh 24; Pnei Moshe 1:1; Mamar Mordechai 47:1; Levush 47:1; Olas Tamid 47:9; Poskim mentioned in Kaf Hachaim 47:2; all the Poskim listed in the next Q&A which do not permit the blessing to be repeated.
[19] Birkeiy Yosef 47:7 brought in Shaareiy Teshuvah 47:1
[20] Admur 156:4; Rambam Deios 6:2; Chinuch Mitzvah 434; M”B 156:4
[21] Rambam Deios Hakdama; Chinuch Mitzvah 434
[22] The source: As the verse [Eikev 10:20] states “Ubo Sidbak/And to Him you shall cleave”. This command was repeated elsewhere, as another verse [Netzavim 30:20] states “Uledavka Bo/And to cleave to Him”. Now, the Sages [Kesubos 111b] asked on this command as to how it is possible to attach to Hashem, to the Shechina [does not the verse state that Hashem is a consuming fire]? The Sages thus answered in explanation of this Mitzvah that one is to cleave to the Sages and to their students, in order to learn from their actions. [Admur ibid; Kesubos 111b]
[23] Admur ibid; Kesubos 111b, as brought in the previous footnote
[24] Tanya chapter 2; Kesubos 111b
[25] Chinuch ibid
[26] Chinuch ibid
[27] Admur ibid; Sifri Eikev 49; Chinuch ibid “In order to learn from them the Mitzvos , and that they direct us in the proper perspectives”
[28] Chinuch ibid
[29] Admur ibid; Rambam Deios 6:2; Kesubos ibid
[30] Mishneh Avos 1:4
[31] Chinuch ibid
[32] Hayom Yom 9th Adar Sheiyni; 24th Sivan
[33] Chinuch ibid “One transgresses this command if he does not set love for them in his heart.”
[34] Hayom Yom 26th Shevat
[35] Admur ibid; Brachos 64a
[36] Shabbos 1141
[37] Likkutei Torah Bracha 97b
[38] Chassidus Mevueres Tanya Chapter 2
[39] Tanya chapter 2