2020/5780
In Parashat Eikev (Devarim 8:10) we learn that there is a Mitzvah DeOrayta of Birkat HaMazon/Bentching. The Torat Hashem tells us “V’Achalta V’Savata U’Barachta Et Hashem Elokecha Al HaAretz HaTovah Asher Natan Lach,” “And you will eat and you shall be satisfied and you will bless Hashem, your Lord, for the good land that He gave you.” HaKadosh Baruch Hu is very vague here about the precise parameters of the Mitzvah of Birkat HaMazon. There are many details of this Mitzvah which are omitted and subject to dispute. Some of the important questions that arise are: What kind of food obligates a Birkat HaMazon? How much food obligates one in Birkat HaMazon? Who is obligated? How many Berachot are MiDeOrayta? Through this article we will hopefully attempt to clarify some important points about the Mitzvah of Bentching.
When examining what food is obligated in Birkat
HaMazon, it is important to look at the surrounding Pesukim. Two Pesukim before the Mitzvah are relayed (Devarim 8:8), the Torat Hashem tells us that Eretz Yisrael is full of the Shivat HaMinim. However, just one Pasuk before (Devarim 8:9) , HaKadosh Baruch Hu tells us that “Eretz Asher Lo B’Miskanut T’Ochal Bah Lechem Lo Techsar Kol Bo,” “The land is a land which we will not have a spare amount of bread, not lack anything.” The Torah then goes on to relay some agricultural features of the land. It is important to note that the bread is placed directly next to the Mitzvah of Bentching, while the Shivat Haminim are separated by one Pasuk. Everyone agrees that Birkat HaMazon is mandated by the Torah on bread, but there is a dispute about the Shivat HaMinim. It is known that we make a Berachah Me’Ein Shalosh on the Shivat Haminim, which has the three important elements that must be said in Bentching, which could be some evidence that it is DeOrayta. The Rambam (Hilchot Berachot 8:12) says that in a case where someone has a doubt whether they made a Berachah Acharonah on one of the Shivat Haminim, they do not say it again because these Berachot are all M’Divrei Sofrim, meaning they are not DeOrayta, but have a high-status as a Rabbinical institution. The Shulchan Aruch (O.C. 209:3) rules like this. Nevertheless, the Rashba (Berachot 44a), the Rosh (Tosafot HaRosh, Berachot 44a) and his son, the Tur (O.C. 209) seem to think that the Berachah on Shivat HaMinim is also DeOrayta.
In addition to there being an argument about what one must eat in order to Bentch, there is also a critical debate about how much one must eat in order to do so. The Gemara (Berachot 20b) writes that HaKadosh Baruch Hu favors us because He wrote in His Torah that we should Bentch when we are satisfied, but we are Machmir to Bentch even if we eat a Kezayit, an olive’s size, or a Kebeitzah, the size of an egg. Rashi (ibid.) cites a fundamental Machloket between Rabbi Meir and Rabbi Yehudah. Rabbi Meir holds that Bentching is mandated for a Kezayit and Rabbi Yehudah holds a Kebeitzah. This same Machloket is also found later (45a), with regard to how much one must eat in order to Bentch in a Zimmun. It is very important to discern whether this is talking about the DeRabanan Bentching or the DeOrayta Bentching. It seems that this is talking about the DeRabanan bentching, as the Gemara states that we are Medakdim, stringent to even Bentch on both a Kezayit and a Kebeitzah. Rambam (Hilchot Berachot 1:1) writes that we are not mandated to Bentch MiDeOrayta unless we are satisfied. This seems to be the normative view in Halachah. However, there is a minority view that MiDeOrayta one needs to eat a Kezayit and drink in order to Bentch. This is the opinion of the Mordechai (Perek Sheloshah Sh’Achelu), and others. Both of these views are derived from the Gemara (Berachot 49b), and one of the opinions there is that Shetiah, drink, is V’Savata, satisfying. There is another minority opinion which holds that one is Chayav even MiDeOrayrta with a Kezayit (see the Ramban in his Milchamot Hashem 12a and the Raavad, ibid, as well). Everyone agrees that one is obligated to Bentch (at least) MiDeRabanan if they eat a Kezayit of bread, some hold Deorayta, and some hold that one needs to eat a larger amount to drink.
In addition to the previous two Machlokot, there is a
fascinating Gemara with regard to women and Birkat HaMazon. The Gemara (Berachot 20b), asks a question on the Mishnah which states women are Chayavot in Birkat HaMazon: Are they Chayavot MiDeOrayta or MiDeRabanan? The Gemara does not offer a possibility why they would not be Chayavot, only saying that it is not time-bound. Seemingly, there is no reason why they shouldn’t be obligated. Rashi (ibid) asks if this question is because they have no halachic Cheilek, portion, in Eretz Yisrael given that the Pasuk says we are bentching on the land itself. Tosafot, however, challenge this and say that it is because they are not commanded in Brit Milah or Torah learning, which the Gemara later (49a) says are crucial aspects (in addition to Malchut Beit David) of Birkat HaMazon. The Gemara leaves this unresolved. Rambam (Hilchot Berachot 5:1) says that it is a Safek, doubt, as to whether they are Chayavot MiDeOrayta or not. Others concur, and this seems to be the way we treat the question in Halacha. However, the Ritva (Berachot 20b and in Seder Berachot) says that women are one-hundred-percent Chayavot Min HaTorah. This is also the opinion of the Raavad, quoted in the Rashba (ibid). Therefore, it is a Safek for some Rishonim if women are Chayavot Min HaTorah, but a Vadai, guaranteed obligation, for others. It is important to note, however, that the same is not true for a zimun (see Arachin 3a).
Finally, there is an additionally important question as to how many Berachot constitute Birkat HaMazon. The opinion of Tosafot (Berachot 48b) seems to be that all three Brachot are DeOrayta. Rambam (Mitzvah 19) writes that the Mitzvah is to bless Him after eating, but does not set a specific number of Berachot. Ramban (Hasagot to the Sefer Hamitzvot) comments that there is no set amount of Berachot Min HaTorah, according to the Kesef Mishneh (Berachot 2:2). This is similar to Rambam’s perception of Tefillah. The Kesef Mishneh (Berachot 2:2) understands that Rambam agrees with Ramban that there is no set amount of Berachot Min HaTorah. The Lechem Mishneh (ibid.) disagrees and says that Rambam really does hold that more than one Berachah is DeOrayta, he just doesn’t usually spell out all of the Halachot in Sefer HaMitzvot.
We have tried to analyze what food necessitates Bentching, how much, who is obligated, and how many Brachot must be said. Rav Asher Weiss relayed that learning about Birkat HaMazon is important for two reasons: 1. It is the only Berachah that is MiDeOrayta according to everyone and 2. The Sefer HaChinuch (Mitzvah 430) writes it is a Segulah for Parnassah, livelihood, and it is the only such Mitzvah in the entirety of the Sefer HaChinuch.