There are three categories of grain-based products:
"Bread." Always hamotzee.
"Snacky, quasi-breadlike substances." (Pas haba beKisnin.) Mezonos, but if you eat them like a meal, then hamotzee. This was the category about which you read.
"Definitely not bread." Always mezonos, even if you ate ten pounds of the stuff for dinner. (Though you'd have ...
correct order to perform the Mitzvos would be:
1 - Krias
Shema(which is most frequent)
2 - Birchas Hamazon
3 - Sefiras Haomer
Many people are
accustomed to recite Krias Shema after Birchas Hamazon, even though
Krias Shema is the more frequent Mitzvah. The reason why many permit
this is that one is not obligated to interrupt his ...
R' Shlomo Aviner was asked this question, and his response-- published on his website-- was that this WOULD be permissible for two reasons:
1) The wording isn't an essential part of benching
הנוסח הזה הוא לא מעיקר הזימון
That wording is not the essence of the zimun.
The "birshus" is merely an addition. Sephardim, Ashkenazim, Yemenites, Yiddish-...
In the book "Rite and Reason" the four verses are related to four blessings in bentching.
"...And all flesh shall bless..." relates to "He gives bread to all flesh".
"We shall bless God forever" relates to "We shall thank..."
"...his kindness endures forever" relates to "We shall never be ashamed..." and
"who can relate all His praise" relates to the ...
This is pretty common in old* Siddurim. You can see omitting just ועל בריתך שחתמת בבשרינו on Hebrewbooks here here here here and here and on Hebrewmanuscripts.org manuscript #747. You can see omitting that phrase plus ועל תורתך שלימדתנו on Hebrewbooks here and on Hebrewmanuscripts.org manuscript #1762. This siddur is not clear how much exactly to omit.
The answer to this question is that Shir Hamaalot/Al Naharot Bavel are not "prefacing passages" to Birkat Hamazon, but are actually supposed to be recited during the meal itself, prior to beginning Birkat Hamazon.
As noted by the Shelah (Sha'ar Ha'otiyot, Kedushat Ha'achilah 170; some cite it as page 82b, such as here), the root of this practice is ...
The nussach comes from the original procedure of Zimun.
The Ba'al HaBayit - if he so wishes - honors one of those present with Zimun - so that the latter reciprocates with the Birkat Ore'ach.
To acknowledge this permission-granted, in Nussach Ashkenaz, the honoree says "with permission of the Ba'al HaBayit" - Birshut Ba'al HaBayit.
So refusing permission ...
The relevant Gemara here is on Megilla 23b. The Mishna there lists a number of things which require a Minyan. The Gemara explains that "all Devarim SheBikdusha" require a Minyan (based on some verses). It then gives reasons for requiring a Minyan in the last few instances of the Mishna (including Zimmun beShem and Birkat Chatanim), namely, that it isn't ...
This is discussed in the Sefer ליקוטי שושנים on page 13.
Essentially he answers:
Since we bless Hashem during the Birkat Hamazon (Grace After Meals), there's no need to first bless Him before doing the Mitzva.
There's no need to make a Bracha on a Bracha, since the point of making the Bracha is taken care of as we say the actual Bracha.
Similarly we don'...
A similar question is when Rosh Chodesh is on Sunday, do we say "ya'aleh v'ya'vo" in bentching of Shalosh Seudos? There the answer (see Mishna Berura Siman 188 Sif Katan 33) is that it's a sofek (a doubt) and so we don't, unless you would eat at least a kazis of bread after tzeis when it's definitely night and then you would definitely say "ya'aleh v'ya'vo."
It's Shulchan Arukh OC 272:10
ברכת יין של קידוש פוטרת יין שבתוך הסעודה ואינו טעון ברכה לאחריו דברכת המזון פוטרתו בין שהוא על הכוס בין שאינו על הכוס.
The blessing on wine for Kiddush exempts wine during the meal [from needing a blessing before drinking] and the wine does not need a blessing afterwards for the blessings after bread exempt it, whether ...
In Sefer HaMinhagim for Chabad, it states:
The words, avi mori baal habayis hazeh v'es imi morasi ba'alas habayis hazeh, are said by everyone, even by a guest or by one whose parents are no longer alive.
Found in Sichos in English site Grace after meals
The BT (Ber. 55a) cites R. Yitzhak who stated that one should not be appointed over a community without having the community consulted with first. For precedent, he refers to a communication between God, Moses and Israel on the appointment of Bezalel:
אמר רבי יצחק אין מעמידין פרנס על הצבור אלא אם כן נמלכים בצבור שנא' (שמות לה, ל) ראו קרא ה' בשם בצלאל אמר ...
As I’ve alluded to previously in this forum, I’m highly allergic to gluten and therefore can only eat oat if I want to make a HaMotzi. As oat bread is absolutely nasty (and expensive), I only have it on Shabbos and Yom Tov, so this question is very relevant to me. I’ve therefore asked this previously to my Rabbis, and the answer that I got is that there is ...
See page 30 of this pdf: http://www.daat.ac.il/daat/kitveyet/pardes/pardes19-s2.pdf
Basically, he brings many different versions, and posits that at the time of the Alter Rebbe there was not yet a set minhag for the verses recited at the end of birchat hamazon , and the alter rebbe followed the nusach of 2 of the talmidim of the Arizal.
Mishne Berurah 197:28
מי שהיה שבע קודם שאכל ואכל אכילה גסה שלא היה צריך לאותה אכילה אעפ"כ אם
נהנה גרונו מאותה אכילה מברך עליו לפניו ולאחריו ומוציא אחרים ואם נפשו
קצה עליו ואינו נהנה גרונו אינו ראוי לברך לא לפניה ולא לאחריה לפי שזו
אינה חשובה אכילה כלל לכל מצות שבתורה כמו שנתבאר בסימן תע"ו ובסימן
One who was already satisfied before eating, ...
The Maharam Chalawa in the 10th chapter of Pesachim discusses this. He says that even if it were coming down to the end of zman Mincha and you had to stop to daven, it would still not be a hefsek.
This is codified by the Shulchan Aruch O.C. 178:6
מי שנזכר בתוך הסעודה שלא התפלל ועמד והתפלל אפילו אם אין שהות לגמור סעודתו ולהתפלל שחייב להפסיק ואי אפשר לו ...
Most of the tunes still used were written by Moshe Nathanson in 1938 (some say 1939) for Camp Ramah, a Conservative Jewish overnight camp. He published the sheet music in "Shirei Manginoth", and here is a recording of him performing it.
The irony is that Nathanson was the cantor at the Society for the Advancement of Judaism at ...
When there is a Zimmun, what is supposed to happen is the leader recites the entire Bentching aloud on the group's behalf and everyone else listens with the intent to fulfill their obligation and replies Amen at the relevant places.
If one is unsure of his ability to pay attention to the leader the whole time (this is common), he should recite in an ...
According to סידור הגר"א בנגלה ובנסתר the Vilna Gaon only omitted those verses on Shabbath.
In the 1971 edition, section one, page קנט includes them.
In section three, נוסח התפילות והברכות לדעת הגר"א, note 90, it says:
בברהמ"ז לא היה הגר"א אומר בשבת רק עד הרחמן הוא יפרנסנו בכבוד ולא עד בכלל ולא יותר.
On that note, there is a footnote 116, which says ...
As far as I know the rule is: "If you eat kezais in kodesh you add special bench"
Therefore, in all those cases you have to add Rtzei/Yaale Veyavo.
After searching for sources
Here is a booklet of R. Yosef Zvi Rimon.
The paragraph that starts with the words "יעלה ויבוא בסעודת ר"ח שנמשכה לערב"
gives lot of useful references on the topic. (I can't say for ...
This indeed often happens and is a difficult question that got me thinking since I saw it for the first time. I didn't find it covered in any classical halacha seforim so we need to go back to the basics of brachot.
R Forst's sefer on brachot (pp. 133ff) halachically requires a bracha if the eating
gives benefit or satisfaction to the body -- benefit can ...
Magen Avraham (175 sk 0) rules that the fourth blessing of the Bentching (that of HaTov VeHaMeitiv) exempts the new wine in the cup used for Bentching from another HaTov VeHaMeitiv. Mishna Berura (ibid. sk 2) rules this way as well.
Sefaria provides a free Hebrew and English text of benching here, following the most common Ashkenazic custom. It's not formatted for printing, but it can be copied and pasted into a custom document.
Chabad has a formatted Hebrew/English bencher PDF here, following the Chabad custom. As a PDF, it's not readily editable.1
1. Hat-tip to Salmononius2 for ...
The Talmud (Berakhot 49a) phrases your question the other way around. Why do we mention Jerusalem in a blessing about saving the Jewish people? Answer: Because the rebuilding of Jerusalem is tied (Psalm 147:2) to the redemption of the exiled Jews returning to their home.
The blessing can be framed using different primary verbs of "רחם mercy" or "נחמה ...
R. David HaCohen Scali suggests in Kiryat Chana David vol. I, Orach Chaim 55 that plant-based offerings on the altar included only mezonot-items and wine, but not bread.
Thus, specifically after eating mezonot-items and wine one mentions the altar in the blessing, but not after eating bread.
Shulchan Aruch Harav also says the same thing, and adds a second reason.
וכל מקום שחור ומברך צריך לאמר ג"כ ברכה רביעית שהיא מדברי סופרים כדי שלא יבואו
לזלזל בה, ועוד שכך היתה התקנה שבכל פעם שמברך ברכת המזון יברך ד' ברכותה
The first reason I understand him to be saying not that you would treat Benching as a whole disrespectfully, but that you would ...