 | Ch. 50:1-16. The rules of the first blessing |
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| Ch. 50:1-16. The rules of the first blessing |
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| 50:1 |
 [Psalms 24:1] states:
"The earth and all therein are G-d's,"
(implying) that all (existence)
resembles consecrated property.
Thus, just as it is forbidden to benefit
from consecrated property
until it has been redeemed
- and someone who uses consecrated property
without redeeming it
(is considered) to have trespassed (against G-d)
- similarly,
it is forbidden to benefit from this world
without blessing (G-d)
for the blessing is
(comparable to) the redemption (of property).
Anyone who benefits without (saying) a blessing
is considered to be one who has trespassed
against articles consecrated to G-d,
blessed be His name. There is no (minimum) measure
[quantity required] for a "first blessing" *.
If one eats
or drinks
the smallest amount,
one is obligated to say
a "first blessing" (before having it).* {The blessing said before having food or drink is referred to as a "first blessing".} |
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| 50:2 |
However, after the fact,
if a person errs and says "that everything..."
over any kind of food,
even bread
or wine,
he has fulfilled his obligation (see also Ch. 56).
(Nevertheless,) at the outset,
it is forbidden to do this.
Rather,
one must study in order to understand
which blessing to say
for each particular type (of food). However, concerning some (food) item
which one cannot determine
to which category it belongs,
or there was doubt among the Halachic authorities,
and (its blessing) cannot be determined,
then, one may fulfill one's obligation
with the blessing "that everything...".
If it (the questionable item) is something
that can be freed (from a separate blessing)
(by eating it) in the midst of a meal (that includes bread),
(this is) the more preferred (action). |
| 50:3 |
The article which one blesses over,
(whether) for eating,
or for drinking,
or for its aroma,
or to perform a mitzvah with it;
should be held,
before the blessing,
in one's right hand.
One should concentrate (on) which blessing
one needs to say on this (article),
so that when G-d's name is mentioned,
which is the essence of the blessing,
one will know the (correct) ending and bless. If it was not held at all,
but was in front of him
when the blessing was said on it,
the obligation is fulfilled.
However, if the article was not before him
when he blessed,
but rather was brought to him afterwards,
even though at the time of the blessing
his attention was on it,
his obligation is not fulfilled
and the blessing must be said again.* * {The Pri Magodim, the Chayei Odom, and other authorities do not require a second blessing if one definitely knows that the food will be brought to him.} |
| 50:4 |
(A 2nd blessing is needed if) he was holding in his hand
a fruit to eat
and said a blessing over it.
The fruit (then) dropped from his hand and was lost,
or spoilt
to the point that it was no longer fit to be eaten.
Alternatively,
he blessed over a cup of drink
then the cup was spilt. If there was before him more of this type (of food),
and his intention was to eat
or drink
more than he was holding in his hand,
and the blessing was
also (valid) on what remained,
(then) he does not need to bless again.
However, (if he had) no specific intention,
the blessing does not apply
except to what was in his hand,
and he needs to bless again. Also, even if it was his attention
to eat or drink more,
but (that food) was not before him
at the time of the (first) blessing,
and now was brought to him,
he needs to bless again.
Even in a situation
where if he had (but was prevented from) eating
or drinking after the first (blessing)
and would not have needed to bless (again)
on that (food) that was brought to him,
different rules apply.* * {The Mishnoh B'rurah 206:26 maintains that a second blessing is not said if the same type of food was present before him, and he did not have a specific intention to restrict his eating to the food he was holding. Similarly, if he had a definite intention to eat more, even though that food was not before him when he said the original blessing, a second blessing is not required.} |
| 50:5 |
One should not hesitate
more than momentarily *
between (making) the blessing and eating (the food). *{i.e., the amount of time it takes to say sholom alecho, Rebbe - Welcome to you, Rabbi.}
* {The Misgeres Hashulchon (3) states that fruit which must be peeled - e.g, oranges - should be peeled before one says the blessing. The removal of the peel does not prevent it from being considered as whole.)
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| 50:6 |
One who drinks water
and (customarily) pours out a small amount
before drinking,
out of concern
that some of the water is bad,
should pour out first
before starting the blessing,
and not afterwards,
so as not to show disrespect to the blessing. |
| 50:7 |
One who tastes cooked food
to see if it needs salt
and the like,
and (then) spits (it out),
need not say a blessing.
However, if he swallows (it),
there is a doubt
whether he needs to bless
- since he swallowed (food)
- or he does not need to bless
- since, his intention was not to eat.
Accordingly, (when tasting food) one should take care
to have the intention to benefit from it
as food,
and so bless on it
and (then) swallow (it). |
| 50:8 |
(When) one eats
or drinks
(food) for medicinal purposes:
If it (the food) is tasty
and one enjoys it,
one (should) bless on it,
(both) before and after (having) it,
the appropriate blessings.
(This applies) even if
this (food) is (normally) prohibited.
Since the Torah,
now permits him (to eat it),
he must say a blessing on it.
If it (the food or drink) is bitter
such that one does not enjoy it,
one does not need to bless on it. One who drinks a raw egg
for the benefit of his voice,
even though he does not benefit
from its taste,
he benefits from its nutritional qualities,
for it does nourish him,
and so (must) bless on it. |
| 50:9 |
(If) something gets stuck
in one's throat,
and he drinks beverages (other than water)
or eats a piece of bread
(in order to be able) to swallow it,
or any other foods
which he enjoys,
he must bless on these,
(both) before and after (having) it.
However, if he drinks water,
not because he is thirsty,
but only for the sake of swallowing
what was stuck in his throat,
or for other purposes,
he need not bless.
(This rule) is because one does not benefit
from drinking water
except when he drinks because of his thirst. |
| 50:10 |
(If) one forgot
and put food into his mouth
without a blessing (first):
If this kind of food,
if spat out,
will not become undesirable,
he should release it into his hand,
and then bless on it.
He should not bless on it
while it is still in his mouth,
for [Psalms 71:8] states:
"My mouth will be filled with Your praise." If it is the kind
that if spat out
will become undesirable,
since it is forbidden
to waste food,
he should move it to one side of his mouth
and bless on it. If such (a situation) did happen to him
with a beverage
which he cannot
move to one side (of his mouth),
then, if he has more of this beverage,
he should spit it out, to be wasted.
If he has no more (of this drink)
and it is very necessary to him,
this small amount (already) in his mouth,
he may swallow it
and say the "first blessing" afterwards.
(Since he remembered
while it wa still in his mouth,
it is as if,
he has done (the blessing) on it.)
However, a "final blessing"
is not said,
unless it (the beverage) was wine
and he drank a revi'is,
then he should also say a "final blessing".* * { The Mishnoh B'rurah 172:3, 5 writes that in such a situation a "first blessing" is no longer appropriate, and only a "final blessing" should be said.} |
| 50:11 |
One who is served two types of food
which have the same blessing
- e.g., nuts
and apples
- and can bless over one
and cover the other one also,
is obligated to do so.
He is forbidden to bless over one
with the intention
of not including the other,
in order to bless
also on that separately,
because it is forbidden to cause
a blessing that is unnecessary. He should bless
over the more important (food) (see Ch. 55),
and thus the other (food) is included,
even though he did not have
the specific intention of including it.
However, if one blessed
over the not important (food),
this does not include the more important,
unless
one has the specific intention of including it.
Hence, if one blessed without any specific intention,
one must return
and bless over the important (food).
It is not the rule
that the less important includes
the more important
unless that was his specific intention*. * {lit; by way of dragging it (along) }. |
| 50:12 |
However,
if they (the foods) are two different categories
- e.g., fruit (that grows) on trees
and (vegetables or) fruit (that grow) in the ground,
or that (food) one blesses (with) "that everything...".
Even though,
after the fact,
if one said on all these "that everything..."
or one said over fruit (that grows) on trees
"who created the fruit of the earth",
one has fulfilled one's obligation.
Nevertheless,
at the outset,
it is forbidden to do this.
Rather,
one blesses on each (type of food)
the appropriate blessing for it.
(So,) the blessing "who created the fruit of the tree"
should be (said) first. (See Ch. 55:4.) Even if both wine and grapes are present before one
and one wants to drink the wine
first,
and say "who created the fruit of the vine",
even though,
if he intended to include
in this blessing
also the grapes,
he may include them.
However,
at the outset
one should not do so.
Rather, one should intend
not to include the grapes,
so that one may say over them
the proper blessing,
"who created the fruit of the tree". |
| 50:13 |
Regarding all items (of food),
besides bread* (see also Ch. 42:19-21),
if one changed his place (while eating),
even though his attention was not diverted (from eating),
it is considered as if he did divert his attention. * {The Shulchon Oruch HoRav 178:3, the Chayei Odom, and the Mishnoh B'rurah 178:45 state that exceptions are also made for food from any of the seven species of produce with which Eretz Yisroel is blessed. The commentaries also point to Ch. 51:13, from which one may infer that the Kitzur Shulchon Oruch also accepts the basis of this thesis.}
* {The Mishnoh B'rurah 178, Bi'ur Halochoh, stresses that one should not walk from room to room in the midst of eating. However, if one does so, as long as both rooms are under the same roof, it is customary not to say a second blessing.} |
| 50:14 |
Similarly,
if one goes outside [the room where he is eating]
and then returns to his original place
to finish eating,
he must say again
a "first blessing". The above applies
(only) when one is eating alone
or when one is eating with others
and they all change places.
However, if one (of the group) remains
in his place,
even the others who left,
since they intended to return
to the one who remained there
and finish eating there (with him).
Therefore, when they return
and (continue) eating or drinking,
they do not have to say a new blessing.
This is, since one remained there
the group was not broken up,
and they return to their group,
and it is considered as all
one meal. |
| 50:15 |
(However,) inside one room
(moving) from corner to corner
- even if it is a very big room
- is not considered to be a change of place. |
| 50:16 |
One who eats fruit in a garden,
which has a fence round it,
and blessed on fruit from one (type of) tree
with the intention of eating
also from other (fruit) trees,
may eat also from these other trees,
even though he can no longer see his (original) place,
As long as his attention was not diverted (from eating).
He does not have to bless again. However, if the garden is not surrounded,
by fences,
and even more so,
(if he went) from one garden to another,
it does not matter (and he must bless again)
that his intention (was not diverted). * * {The Shulchon Oruch HoRav 178:9 states that the above applies only when one can no longer see the place where one said the blessing.} |