YeshivaThe torah world Gateway
Beit Midrash
- Sections
- Chemdat Yamim
- Bemare Habazak - Rabbis Questions
Question: If I leave my place in the midst of a meal including bread by myself without first bentching (reciting Birkat Hamazon), can I bentch when I remember? If so, how much time do I have to come back to bentch? If I had been eating with two other men and I eventually return before the others have bentched, can I join a zimun with them?
Answer:Your first question is about the ability to come back to bentch where you ate. There is no question that you are able to come back; the major question is whether you are required to come back in order to bentch. Beit Shammai (Berachot 51b) said that if one forgot to bentch at the end of the meal and remembered when he was in a different place, he is required to return to bentch in the original place. Beit Hillel says that he is permitted to bentch where he remembered. The gemara (ibid. 53b) says that if he purposely left the place of eating without bentching, Beit Hillel agrees that he must return. The Shulchan Aruch (Orach Chayim 184:1) cites two opinions among the Rishonim whether we accept Beit Shammai’s or Beit Hillel’s ruling regarding returning after forgetting to bentch and does not give a clear indication of which opinion he accepts. The Mishna Berura (184: 6,7) says that one should return if it is not difficult, and that in any case, it is better to return if he is willing to. If one has bread in the new place and is willing to eat even a small amount of it, he need not return to bentch the original place, as the new place is also a place of eating (Shulchan Aruch ibid. 2).
As far as how long he has to bentch, there is no difference between whether he is in the same place or a different one. The mishna (Berachot 51b) says that one has until the "food has been digested in the intestines." We accept the explanation that this means until a feeling of hunger has begun to return (Berachot 53b; Shulchan Aruch ibid. 5). This depends on how much one ate; it is also difficult to pinpoint the moment. Therefore, we usually work with the assumption is that one has, from the last eating, the amount of time it takes to walk four millin, which most hold is 72 minutes (Mishna Berura 184:20).
There are other significant questions regarding leaving the place of eating. One question is when the person continues eating upon his return. The Shulchan Aruch (OC 178: 1,2) rules that unless one left behind people who continue eating in the original place, there is a break between the returner’s two eating sessions, and he has to first bentch for the first part and then recite a new beracha for the second installment. The Rama (ad loc.) rules that if the food one had eaten is the type that mandates a beracha acharona before he leaves, then the meal continues without additional berachot. It is a matter of debate what is included in that category of food (see Mishna Berura 178:44), but a bread meal certainly is. Still, it is not proper to leave for any extended period from the place of the meal with the intention to return without first bentching without a pressing reason to do so, including the need to perform a mitzva elsewhere (Rama ibid.). Although Sephardim generally accept the Shulchan Aruch’s rulings over those of the Rama, this is an example of the counter rule that one does not recite a doubtfully justified beracha even if the Shulchan Aruch says to recite it (see Kaf Hachayim, OC 174:1; Yalkut Yosef, OC 178:(1)). For a Sephardi, though, it is especially important to leave with the intention to return and continue eating, as this creates a situation where he will not be able to comply with the Shulchan Aruch’s ruling to make new berachot (see V’zot Haberacha pp. 63, 142).
If one ate with others who remain, his connection to the original eating is certainly a strong one (one ramification is that the Shulchan Aruch (ibid.) agrees that he does not require new berachot). There is no question that in such a case, where he had an obligation before he left to join his counterparts for a zimun, he can do so upon returning as well (see the related discussion in the Shulchan Aruch, OC 194:2).
Bemare Habazak - Rabbis Questions (654)
Various Rabbis
74 - Giving Tzedaka During Aveilut
75 - Birkat Hamazon
76 - Encouraging a Child to Criticize His Parent
Load More
Bemare Habazak - Rabbis Questions Ask the Rabbi: Having a Non-Jew Build a Sukka and Assemble Arba’a Minim
Rabbis in Midrash
Lessons
fast navigation
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
