Hilchos B'rachos part XXVII

            Birkas Hamazon

Before we delve into the complex issues of bentching, we will begin with some general rules and ideas. [1]

Kavana            Prior to bentching, one should have the kavana (intention) to fulfill the biblical mitzvah of Birkas Hamazon. One should realize that one is about to thank Hashem for all one has, all belongings, chessed, food, clothes, health, and bentching is time to appreciate and thank Hashem for it all.

Simcha R’ Chaim Vital in Sha’arei Kedusha [2] writes that one should recite Birkas Hamazon with the simcha associated when one receives a gift. A gift is out of the ordinary. It is exciting and welcoming to receive a gift. The simcha one feels when receiving a gift should be transmitted to Hashem through bentching.

It might help to remember that appreciating one’s source of sustenance is a superb way to ask Hashem to continue His benevolence, and the more simcha and meaning invested in that request, the more probability of it being accepted.

Siddur              It is correct to bentch from a siddur and not by heart. [3]

Dress               One should dress for the occasion. The poskim mention the merits of wearing a hat and even a jacket for bentching, because it enhances concentration and fear of heaven.

Sitting              One should sit during Birkas Hamazon so as to have more concentration. [4] Leaning against a wall etc. will not solve the problem, because it is not that one should not walk around, it is a matter of being able to sit with éùåá äãòú (serenity) and concentrate on bentching.

            What does åùáòú (satiate) mean in the possuk of åàëìú åùáòú åáøëú?

            There are those that explain åùáòú to mean drink, i.e. one ate and drank. According to this opinion, one who ate to one’s fill but did not drink (when thirsty [5]) is not satiated and the obligation to bentch is only rabbinical.

Other opinions explain åùáòú as it says, i.e. one ate to one’s fill. Consequently, it is correct to drink before Birkas Hamazon so as to be obligated to bentch mid’oraisso.

The Rama says [6] that if some diners are satiated and others not and one person will be bentching for everyone else, a person that drank should bentch for the others, because the one obligated to bentch mid’oraisso should be moitzie those that are only rabbinically obligated.

If one ate without drinking (and was thirsty) and bentched, and subsequently drank a cup of tea, must one bentch again?

The premise of this question is that if one is only obligated to bentch mid’oraisso after drinking, and one bentched before drinking, in which case it would seem that his obligation is only rabbinical, if one drank after bentching he is now considered satiated and is obligated to bentch mid’oraisso, in which case his previous bentching does not count.

The S’fas Emes [7] was asked a similar question: one ate a k’zayis of bread, and was not satiated, and after bentching he ate vegetables till he was satisfied, must he bentch again.

The S’fas Emes replied that he need not, because if one bentches when not satisfied, one is indeed fulfilling a mitzvah mid’oraisso to bentch albeit not being obligated to do so. So although if subsequent to eating the vegetables one is satisfied, one’s initial bentching is of biblical ‘quality’.

However, Hagaon HaRav Sternbuch shlita points out that the Bi’ur Halacha does not seem to agree with the S’fas Emes and that one who bentches before being satiated is not fulfilling a biblical mitzvah.

Consequently, if one feels a need to drink before bentching, one should do so.

But what if one drank after bentching, according to the Bi’ur Halacha, is one obligated to bentch again?

Since not all poskim say that satiation means eating and drinking, one will not be required to bentch again after drinking. [8]

If one cannot recall if one bentched, must one bentch again?

Rav Shlomo Zalman Auerbach ztz”l once commented on an interesting halacha. The halacha is that if one read Shema and when, for example, he said åáùòøéê, and he did not know if he was at the first åáùòøéê or the second, he must say åäéä àí again, because it is possible he was at the first.

Rav Shlomo Zalman commented that it is possible for one to recite Shema and to be totally oblivious of where he is or what has been said.

The same comment can be applied in this case. It is sad to think that one can recite the entire Birkas Hamazon and not be sure whether he recited it or not.

But to the point – if one ate to his full, his obligation to bentch is biblical and when in doubt one must recite Birkas Hamazon. [9] If one is not satiated, one will not have to recite Birkas Hamazon.