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- Bemare Habazak - Rabbis Questions
Answer: There are many permutations to this question. We will deal with the basic understanding and some of the more practical and instructive cases.
The gemara (Berachot 42a) cites varied opinions as to whether after reaching the end of a meal one is allowed to eat and concludes that only if one washes mayim acharonim must one proceed directly to Birkat Hamazon. The logic it provides for this conclusion is that we say: "Immediately after netilat yadayim (Rashi – i.e., mayim acharonim) must come a beracha (ibid. – Birkat Hamazon)." A different gemara (Pesachim 103a) says that if one says "Hav lan v’nivrich," it becomes forbidden to drink because "they have taken their mind off" of eating. "Hav lan v’nivrich" means to bring wine to use for Birkat Hamazon but includes equivalent statements of imminent bentching (see Mishna Berura 179:3), but not preliminary statements like "It’s getting late; it’s time to bentch" (see Piskei Teshuvot 179:(4)). It must be said by someone who is "authorized" to end the meal, so that if there is a host, it must have been said by him (Shulchan Aruch, Orach Chayim 179:2).
Rashi (ad loc.) says that after "Hav lan v’nivrich" he mustn’t eat until after Birkat Hamazon, while others (see Beit Yosef, OC 179) say that taking the mind off eating only makes it necessary to make a beracha rishona before continuing eating, but that this can be done before Birkat Hamazon. The Shulchan Aruch (OC 179:1) accepts the opinion that distinguishes between mayim acharonim and prompting Birkat Hamazon verbally. If one does mayim acharonim, he must bentch before eating any more. If he verbally announces Birkat Hamazon, he can eat before it, but he has to make a new beracha rishona beforehand. This might be true of a clear decision to not eat anymore before Birkat Hamazon (Mishna Berura 179:3; see Be’ur Halacha ad loc.).
The problem in implementing these halachot (other than that of mayim acharonim) is that there are both machlokot and gray areas. First, the Shulchan Aruch (ibid.) cites a machloket whether the requirement of a new beracha is only for drinking or even for eating. It is not fully clear how the Acharonim decide the matter, and the matter is complicated by the rule of safek berachot l’hakel (Bi’ur Halacha ad loc.). In other words, there are enough opinions that an additional beracha is not needed for us to want to avoid the berachot. On the other hand, it is not a simple matter to eat without a beracha that is likely called for. Therefore, the most recommended thing to do is to refrain from eating additional foods from the time that is apparently considered hesech hada’at from the meal until after Birkat Hamazon. One might claim that this waiting until after Birkat Hamazon, when a beracha is definitely needed, creates a beracha she’eina tzricha (an appropriate beracha under the circumstances, but the situation was created artificially). However, it is a legitimate step to set up the situation to avoid a doubt on berachot, so that the beracha is fine (Pri Megadim, Pticha L’hilchot Berachot 10).
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Arguably, reciting Shir Hama’alot is a clear sign of an imminent Birkat Hamazon. However, several poskim do not think Shir Hama’alot precludes eating without a new beracha (see B’tzel Hachochma VI:68; Dirshu 179:4). The fact that its recitation is a relatively recent minhag (see Mishna Berura 1:11) as opposed to a Talmudic pre-Birkat-Hamazon halacha of mayim acharonim, may strengthen the view that it is not a binding commitment to an immediate Birkat Hamazon.
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Various Events FOR WHOM NOT TO VOTE
Rav Zvi Yehuda Kook stressed that Israeli politics is G-dly, so I have no problem answering this common question on a Torani blog. Also, Free-Will is a G-d-given right and obligation, to "destine one's fate" (R. Soloveichik, Kol Dodi Dofek, 67), so I obviously don't tell others how to vote. But once not a few (especially young) have already asked, a couple of personal words from experience and thoughts from chazal & Rav Kook which may be of help to others, mainly for whom NOT to vote.
P'ninat Mishpat Fallout from Failure to Install Elevator – part II
based on ruling 85007 of the Eretz Hemdah-Gazit Rabbinical Courts
