9

The Baal Hatanya, in his Shulchan Aruch (190:4), states that the cup can be passed to a child. (In footnote כז there it is noted that this is by analogy with various other cases where this may be done, such as havdalah on Motzaei Shabbos of the Nine Days, or a bris on Tisha B'Av.) The reason, he says, is: לפי שגם על המברך לא חל החיוב כלל שלא חייבוהו אלא ...


9

No. 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 ...


8

The 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 ...


8

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-...


7

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 ...


7

The words of Rav Abadi's version can be found as a PDF here (although the vowels are somewhat corrupted) in the text of the Teshuva (Or Yitzchak I OC 59) where he discusses the permissibility of using a shortened version.


7

Kolbo (quoted by Beis Yosef 387) says not to say פותח את ידך for how could we bring a verse Dovid Hamelech said with the words of Moshe Rabeynu. However the Beis Yosef himself rebuts his reasoning (without explanation). The Ram"a in Darchei Moshe there says the custom is not to say it. According to the Mabi"t (Sha'ar Hayesodos Perek 61) these words actually ...


7

See Har Tz'vi (OC 1:163) where he discusses this issue. He first quotes the Panim M'iros (2:27), Chasam Sofer (OC 127), and the Minchas Chinuch (313), who hold that hana'as mei'av is a necessary criterion for birkas hamazon. Therefore, these opinions hold, if someone ate half of a k'zayis, then vomited it up, then ate another half k'zayis, he would be exempt ...


7

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. *...


6

Yes, the brachas don't always go hand-in-hand. For instance, let's assume (but check with your rabbi) that one piece of pizza is a "snack", and two makes a meal. Kitzur Shulchan Aruch rules (about pseudo-bread items, let's assume pizza is such an item) that if you decide you only want one piece of pizza, you make a mezonot then eat it. If you then change ...


6

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 ...


6

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 ...


6

The Italian nusach Bnei Roma omits ועל בריתך שחסמת בבשרנו for women.


6

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'...


6

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." ...


6

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 ...


6

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


6

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 ...


6

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 ...


6

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.


5

Once you decide to bentch (however you define that: thinking it, washing mayim achronim, pouring a kos shel bracha, starting zimmun, and for sure according to everyone if you actually started bentching!), you would have to make a new bracha anyway on any more food* or drink that you decide to eat* or drink (Shulchan Aruch OC 179:1). So there is no reason to ...


5

Orach Chaim 188:10 says that one who starts a Seuda before the end of Chanuka and completes it after Chanuka would say Al HaNisim.


5

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 ...


5

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 ...


5

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 ...


5

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 ...


5

Orach Chaim 184:2 One can Bench in a new location so long as he ate there, and is still satisfied from the first eating.


5

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 ...


5

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.


5

Shamayim is acronym of "שומע ומשמיע יחד מכוונים" it means that we all paying attention to the bless


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