Jewish sources present eating as an act embedded in religious obligation and divine command. From the primordial garden to rabbinic law, consumption involves blessing, restraint, and gratitude; eating also figures in prophetic visions of messianic redemption and in the maintenance of bodily health as a service to God.
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What the sources say
The Torah itself frames eating as a physical necessity bound up with gratitude, commanding that after eating one's fill a person must bless God for the good land given him (Devarim 8:10), a verse Mishneh Torah, Blessings 1:1-3 treats as the Torah-level source obligating birkat hamazon after satiating food, while the Rabbis extended the requirement of a blessing to any food or drink at all, however small.
The Gemara grounds this obligation in a broader principle that one may not derive benefit from this world without a blessing, since the earth and its fullness belong to God, and one who partakes without blessing is considered to have trespassed on sacred property (Berakhot 35a, Sanhedrin 102a).
Maimonides treats eating primarily through the lens of bodily health, teaching that a person should eat only when hungry and stop before full satiety, since maintaining a sound body is itself one of the ways of God (Mishneh Torah, Human Dispositions 4:1-2), and that overeating functions like poison to the body and is the root of most illness (Mishneh Torah, Human Dispositions 4:14-15), while elsewhere he cautions that eating should aim at sustaining the body rather than mere pleasure (Mishneh Torah, Human Dispositions 3:2).
Wisdom literature situates eating within a moral and even eschatological framework: Kohelet praises eating, drinking, and rejoicing as the good a person has under the sun (Kohelet 8:15), Mishlei contrasts the righteous who eat to satisfaction with the wicked whose bellies remain empty (Mishlei 13:25), and Yeshayahu envisions a future banquet of rich foods for all peoples (Yeshayahu 25:6).
Mesillat Yesharim warns that even permitted food and drink, when pursued to satiate the belly, can draw a person toward casting off the yoke of Heaven and into destructive habits (Mesillat Yesharim 13:19), while Pirkei Avot teaches that eating at a table without words of Torah is likened to eating sacrifices offered to the dead, whereas Torah discussion transforms the table into one before God (Pirkei Avot 3:3).
Modern poskim have applied these principles to concrete practical scenarios: Nitei Gavriel, Pesach vol 2, perek 98 holds that one may eat as much as desired at the afikoman since it is all included together, but should drink beforehand to avoid needing to drink afterward, and Nitei Gavriel, Sukkos, perek 46 holds that eating in the sukkah retroactively covers earlier consumption, so one should promptly recite the blessings over bread and dwelling and eat more than a kebeitzah without repeating the sukkah blessing.
God permits Adam to eat from every tree of the garden except the Tree of Knowledge of Good and Evil, establishing eating as a sphere governed by divine command rather than appetite alone.
And the ETERNAL God commanded the Human, saying, “Of every tree of the garden you are free to eat; but as for the tree of knowledge of good and bad, you must not eat of it; for as soon as you eat of it, you shall die.”
Genesis 2:9unverifiedFiled under: The Tree of Knowledge
Genesis 2:25unverifiedFiled under: The Tree of Knowledge
Source 3 · Tanach
Verified
Proverbs 13:25
משלי י״ג:כ״ה
Proverbs 13:25
The verse contrasts the righteous person’s satisfaction with the wicked person’s lack, using eating as an image of providential fulfillment and moral order.
GOD of Hosts will make on this mount For all the peoples A banquet of rich viands, A banquet of choice wines— Of rich viands seasoned with marrow, Of choice wines well refined.
The Talmud derives the obligation to bless before eating from the verse that the earth belongs to God, articulating the religious structure of consumption.
In any case, this is not an absolute proof. Furthermore, even according to the one who taught: A fourth-year sapling in all the relevant mishnayot, it works out well with regard to everything that can be planted, that one is obligated to recite a blessing. However, with regard to items that cannot be planted, such as meat, eggs, and fish, from where does he derive the halakha that one is obligated to recite a blessing? Rather, all previous attempts at deriving this halakha are rejected. The fundamental obligation to recite a blessing over food is founded on reason: One is forbidden to derive benefit from this world without a blessing. The Sages taught in a Tosefta: One is forbidden to derive benefit from this world, which is the property of God, without reciting a blessing beforehand. And anyone who derives benefit from this world without a blessing, it is as if he is guilty of misuse of a consecrated object. The Gemara adds: What is his remedy? He should go to a Sage. Similarly, Rav Yehuda said that Shmuel said: One who derives benefit from this world without a blessing, it is as if he enjoyed objects consecrated to the heavens, as it is stated: “The earth and all it contains is the Lord’s, the world and all those who live in it” (Psalms 24:1). Rabbi Levi expressed this concept differently. Rabbi Levi raised a contradiction: It is written: “The earth and all it contains is the Lord’s,” and it is written elsewhere: “The heavens are the Lord’s and the earth He has given over to mankind” (Psalms 115:16). There is clearly a contradiction with regard to whom the earth belongs. He himself resolves the contradiction: This is not difficult. Here, the verse that says that the earth is the Lord’s refers to the situation before a blessing is recited,
Rabbi Shimon teaches that three people who eat at one table without words of Torah are compared to having eaten from sacrifices to the dead, while Torah at the table sanctifies the meal.
Rabbi Shimon said: if three have eaten at one table and have not spoken there words of Torah, [it is] as if they had eaten sacrifices [offered] to the dead, as it is said, “for all tables are full of filthy vomit, when the All-Present is absent” (Isaiah 28:8). But, if three have eaten at one table, and have spoken there words of Torah, [it is] as if they had eaten at the table of the All-Present, blessed be He, as it is said, “And He said unto me, ‘this is the table before the Lord’” (Ezekiel 41:22).
The requirement to bless God for the good and the bad places eating and other bodily experiences within a broader discipline of recognizing divine providence.
For rain and other good tidings, one recites the special blessing: Blessed…Who is good and Who does good. Even for bad tidings, one recites a special blessing: Blessed…the true Judge. Similarly, when one built a new house or purchased new vessels, he recites: Blessed…Who has given us life, sustained us, and brought us to this time. The mishna articulates a general principle: One recites a blessing for the bad that befalls him just as he does for the good. In other words, one recites the appropriate blessing for the trouble that he is experiencing at present despite the fact that it may conceal some positive element in the future. Similarly, one must recite a blessing for the good that befalls him just as for the bad. The mishna articulates a general principle: One is obligated to recite a blessing for the bad that befalls him just as he recites a blessing for the good that befalls him, as it is stated: “And you shall love the Lord your God with all your heart, with all your soul, and with all your might” (Deuteronomy 6:5). The mishna explains this verse as follows: “With all your heart” means with your two inclinations, with your good inclination and your evil inclination, both of which must be subjugated to the love of God. “With all your soul” means even if God takes your soul. “And with all your might” means with all your money, as money is referred to in the Bible as might. Alternatively, it may be explained that “with all your might” means with every measure that He metes out to you; whether it is good or troublesome, thank Him.
The sugya discusses how different foods receive different blessings and examines the principle that one should not eat before blessing, refining awareness of what one consumes.
Continuing to discuss the halakhot of breaking bread, Rav said: One who broke bread, and before eating it, offered a piece to another, and said: Take it and recite a blessing, take it and recite a blessing, need not recite the blessing a second time, because that is considered to have been for the purpose of the blessing. If, however, he said: Bring salt or bring relish, he must recite the blessing a second time, as that is considered an interruption between the blessing and eating the bread. And Rabbi Yoḥanan said: Even if he said: Bring salt or bring relish, it is not considered an interruption and he need not recite the blessing a second time. Only if he said: Mix the food for the oxen, mix the food for the oxen, it is considered an interruption and he is required to recite the blessing a second time. And Rav Sheshet said: Even if he said: Mix for the oxen, he need not recite a blessing a second time, as that is also considered to be for the purpose of the blessing, as Rav Yehuda said that Rav said: One is prohibited from eating before feeding his animals, as it is stated: “And I will give grass in your fields for your animals” first and only then: “And you shall eat and be satisfied” (Deuteronomy 11:15). In the verse, preparation of food for one’s cattle precedes preparation of his own food. Consequently, it is considered part of the preparation for one’s own meal. We learned in the mishna that Rabbi Yehuda says that one recites over herbs and leafy greens: Who creates various kinds of herbs. Rabbi Zeira, and some say Rabbi Ḥinnana bar Pappa, said: The halakha is not in accordance with the opinion of Rabbi Yehuda. And Rabbi Zeira, and some say Rabbi Ḥinnana bar Pappa, said: What is the reason for Rabbi Yehuda’s opinion? The verse says: “Blessed is the Lord, day by day” (Psalms 68:20). The question arises: Is it so that one blesses Him by day and does not bless Him at night? Rather, the verse comes to tell you: Each and every day, give the Lord the appropriate blessings for that day. Here too, with regard to the blessings recited over food, for each and every type of food, give the Lord the appropriate blessings for that food. MISHNA: This mishna discusses how, after the fact, a more general blessing exempts one from the obligation to recite a more specific one. One who recited: Who creates fruit of the ground, over fruit of the tree, fulfilled his obligation. One who recited: Who creates fruit of the tree, over fruits of the earth, did not fulfill his obligation. And over all food items, one who recited: By whose word all things came to be, fulfilled his obligation.
The passage appoints someone as guardian over the household and declares that, by their command, the entire people will be sustained, while only the royal throne will remain above them.
'Whether one offers much or little, it is the same, provided the heart is directed to Heaven.' The sugya stresses that offerings matter only insofar as they express human intention and devotion.
Discussion of sorting legumes by hand versus with a sieve, and whether one may sort for immediate consumption or for later — a key source for the 'immediate use' condition.
Manasseh said to him: I will ask you, from where are you required to begin cutting a loaf of bread when reciting the blessing: Who brings forth bread from the earth? Rav Ashi said to him: I do not know. Manasseh said to him: Even this, from where you are required to begin cutting a loaf of bread when reciting the blessing: Who brings forth bread from the earth, you did not learn, and yet you call us your colleague? Rav Ashi said to Manasseh: Teach me this halakha and tomorrow I will lecture and cite it in your name during my public lecture delivered on the Festival. Manasseh said to him: One cuts the loaf from where it crusts as a result of baking.
Chachmei Bavel conclude that one recites the blessing over a complete loaf before breaking it; when both pieces and whole loaves are present, the optimal mitzvah is to bless the whole loaf, except that a wheat piece takes precedence over a barley loaf.
Rather, Rava said: When breaking bread, one recites the blessing over the complete loaf and only afterwards, he breaks it. The Gemara relates: The Sages of Neharde’a acted in accordance with the opinion of Rabbi Ḥiyya and would recite the blessing as they were breaking the bread and conclude the blessing as he finished breaking off the piece of bread. And the Rabbis acted in accordance with the opinion of Rava and would recite the blessing before breaking the bread. Ravina said: My mother told me: Your father acted in accordance with the opinion of Rabbi Ḥiyya, as Rabbi Ḥiyya said: The blessing must conclude with the beginning of the breaking of the loaf of bread. And the Rabbis acted in accordance with the opinion of Rava. The Gemara concludes: The halakha is in accordance with the opinion of Rava, who said one recites the blessing over the complete loaf and only afterwards he breaks it. It was stated that there was an amoraic dispute with regard to whether to recite the blessing over a whole loaf of bread or to recite it over a piece of bread: If they brought pieces and whole loaves of bread before those partaking of a meal, Rav Huna said: One may recite the blessing over the pieces and with that blessing exempts the whole loaves as well. Rabbi Yoḥanan said: The optimal manner in which to fulfill the mitzva is to recite the blessing over the whole loaf. However, if the piece was of wheat bread and the whole loaf was of barley bread, everyone agrees that one recites a blessing over the piece of wheat bread. Although it is a piece of bread, it is nevertheless of superior quality, and in so doing one exempts the whole loaf of barley bread.
Chachmei Bavel explain that the measure for an olive-bulk of food required for the blessing after eating is a medium-sized olive, even if its pit is removed, and identify this olive as the aguri, also called avruti or samrusi, because its oil is gathered inside it.
it lacks the requisite measure? The smallest quantity of food that is considered eating is the size of an olive-bulk, and an olive with its pit removed is smaller than that. He said to him: Do you hold that we require a large olive as the measure of food necessary in order to recite a blessing after eating? We require a medium-sized olive and that olive was that size, as the olive that they brought before Rabbi Yoḥanan was a large olive. Even though they removed its pit, the requisite measure remained. The Gemara cites a proof that the halakhic measure of an olive is not based on a large olive as we learned in a mishna: The olive of which the Sages spoke with regard to the halakhic measures is neither small nor large, but medium, and that olive is called aguri. And Rabbi Abbahu said: The name of that genus of olives is not aguri, but its name is avruti, and some say that its name is samrusi. And why, then, is it called aguri? Because its oil is accumulated [agur] inside it.
Chachmei Bavel discuss whether a person fasting may taste food while preparing it, distinguish between refraining from eating and refraining from enjoyment, and conclude that tasting is permitted and requires no blessing beforehand; the passage then asks how much may be tasted.
Having mentioned the dilemma raised by one of those who recite the mishnayot in the study hall, the Gemara cites that Ashyan, the tanna who recited mishnayot in the school of Rabbi Ami, raised a dilemma before Rabbi Ami: May one who is fasting taste the food that he is preparing to determine if it spiced properly? Did he accept upon himself to refrain from eating and drinking, and that is not eating and drinking; it is merely tasting? Or, perhaps, he accepted upon himself to refrain from deriving pleasure from food, and that is pleasure when he tastes. Rabbi Ami said to him: He tastes and it is of no concern. This was also taught in a baraita: Tasting a cooked dish does not require a blessing beforehand, and one who is fasting may taste and it is of no concern. The Gemara asks: How much may one who is fasting taste?
Chachmei Bavel state that removing a fish from the sea incurs liability once its skin dries to the size of a sela, including when mucus forms or the dryness is between its fins, and that detaching a fetus from an animal’s womb incurs liability for uprooting something from its place of growth.
Shmuel said: With regard to one who removes a fish from the sea, when an area on the skin of the fish has dried up the size of a sela, he is liable. A fish in that condition cannot survive, and therefore the individual who removed it from the water is liable for killing it. Rabbi Yosei bar Avin said: That is so as long as the skin that dried is between its fins. Rav Ashi said: Do not say that this halakha applies only in a case where it actually dried. Rather, it applies even if the fish has dried to the extent that mucus has formed, and if one were to touch that area it would stick to his fingers. Mar bar Hamdurei said that Shmuel said: One who reached his hand into the innards of an animal on Shabbat and detached a fetus that was in its womb is liable. The Gemara asks: What is the reason for this? It does not make sense to consider the fetus as a full-fledged living creature. Rava said: Bar Hamdurei explained this to me. Didn’t Rav Sheshet say: One who detaches hops on Shabbat from the shrubs and thorns on which they are growing is liable for uprooting an object from its place of growth? Here, too, in the case of the fetus, one is liable for uprooting an object from its place of growth. Abaye said: One who detached
Chachmei Bavel state that workers’ meals and work hours follow local custom, and relate Rabbi Yochanan ben Matya’s warning that an employer who promises food must clarify that he provides only bread and legumes unless a fuller arrangement is customary.
Chachmei Bavel state that anyone who benefits from this world without reciting a blessing is considered to have robbed the Holy One, Blessed be He, and the congregation of Israel, identified respectively as “father” and “mother” in the cited verses.
Rabbi Ḥanina bar Pappa says: With regard to anyone who derives benefit from this world without reciting a blessing, it is as though he stole from the Holy One, Blessed be He, and the congregation of Israel, as it is stated: “Whoever robs his father and his mother and says: It is no transgression, he is the companion of a corrupter” (Proverbs 28:24). And the term “his father” is referring to none other than the Holy One, Blessed be He, as it is stated: “Is He not your Father Who created you, Who made you and established you?” (Deuteronomy 32:6). And the term “his mother” is referring to none other than the congregation of Israel, as it is stated: “Hear, my son, the discipline of your father, and do not forsake the Torah of your mother” (Proverbs 1:8). The mention of the Torah as emanating from the mother indicates that the mother represents the congregation of Israel, and the Torah of the mother is the tradition of the Jewish people.
Since maintaining a healthy and sound body is among the ways of God - for one cannot understand or have any knowledge of the Creator, if he is ill - therefore, he must avoid that which harms the body and accustom himself to that which is healthful and helps the body become stronger. They are as follows: a person should never eat unless he is hungry, nor drink unless thirsty. He should never put off relieving himself, even for an instant. Rather, whenever he [feels the] need to urinate or move his bowels, he should do so immediately. One should not eat until his stomach is full. Rather, [he should stop when] he has eaten to close to three quarter's of full satisfaction. One should drink only a small amount of water during the meal, and mix that with wine. When the food begins to be digested in his intestines, he may drink what is necessary. However, he should not drink much water, even when the food has been digested. One should not eat until he has checked himself thoroughly that he does not need to relieve himself. He should not eat until he has taken a stroll which is sufficient to raise his body temperature. Alternatively, he should work or exert himself in some other way. The rule is that he should engage his body and exert himself in a sweat-producing task each morning. Afterwards, he should rest slightly until he regains composure and [then, he should] eat. If he were to bathe in hot water after exerting himself, it would be beneficial. Afterwards, he should wait a short while and eat.
They have given another principle with regard to physical well-being: As long as one exercises, exerts himself greatly, does not eat to the point of satiation and has loose bowels, he will not suffer sickness and he will grow in strength. [This applies] even if he eats harmful foods. [Conversely,] whoever is idle and does not exercise, or does not move his bowels when he has the need, or is constipated, even if he eats the proper foods and takes care to follow the rules of medicine, will be full of pain for all his days and his strength will fade away. Overeating is like poison to anyone's body. It is the main source of all illness. Most illnesses which afflict a man are caused by harmful foods or by his filling his belly and overeating, even of healthful foods. This was implied by Solomon in his wisdom: "Whoever guards his mouth and his tongue, guards his soul from distress" (Proverbs 21:23); i.e., "guards his mouth" from eating harmful food or eating his fill and "his tongue" from speaking [about things] other than his needs.
It is a positive mitzvah from the Torah to bless [God] after eating satisfying food, as [Deuteronomy 8:10] states: "When you have eaten and are satiated, you shall bless God, your Lord." The Torah itself requires a person to recite grace only when he eats to the point of satiation, as implied by the above verse, "When you have eaten and are satiated, you shall bless...." The Sages, however, ordained that one should recite grace after eating [an amount of bread equal] to the size of an olive. Similarly, the Rabbis ordained that we recite blessings before partaking of any food. Even when one wants to eat the slightest amount of food or drink, one should recite a blessing, and then derive benefit from it. Similarly, when smelling a pleasant fragrance, one should recite a blessing and then smell. Anyone who derives benefit [from this world] without reciting a blessing is considered as if he misappropriated a sacred article. The Rabbis also ordained that one should recite a blessing after eating or drinking, provided one drinks a revi'it and eats a k'zayit. A person who [merely] tastes food is not required to recite a blessing before partaking of it or afterwards unless he partakes of a revi'it.
Rambam permits filling a pot with meat, a baker’s barrel with water, or an oven with bread beyond the immediate need, because greater quantities cook or bake better.
Rambam states that washing and anointing are included among bodily needs permitted on Yom Tov, allowing hot water for the face, hands, and feet, while bathing the entire body is prohibited unless the water was heated before Yom Tov.
Rambam states that a person must eat three meals on Shabbat—one in the evening, one in the morning, and one in the afternoon—and that even a poor person supported by charity must eat all three, unless eating causes illness or the person regularly fasts.
Albo’s passage explains that killing animals fosters cruelty and that eating certain animals can coarsen and spiritually dull a person, so God prohibited animal consumption while providing humans with cultivated plants and animals with non-seed-bearing vegetation; it identifies the primordial sin as disregarding humanity’s superiority over animals and viewing human life as merely equal to theirs and devoted to eating and drinking.
ובאור כל זה לפי מה שאחשוב הוא על זה הדרך, כי מלבד מה שיש בהריגת הבעלי חיים אכזריות חמה ושטף אף ולמוד תכונה רעה אל האדם לשפוך דם חנם, עוד יוליד אכילת בשר קצת הבעלי חיים עובי ועכירות ואטימות בנפש, כמו שבאר הכתוב זה כשאסר לישראל קצת בעלי חיים, אמר בסוף ולא תשקצו את נפשותיכם וגו׳, ולא תטמאו בהם ונטמתם בם חסר אל״ף להורות על שהם מולידים עובי ואטימות בלב, וכן אמרו רבותינו ז״ל על זה הפסוק עבירה מטמטמת נפשו של אדם, שנאמר ונטמתם בם אל תקרי ונטמאתם אלא ונטמתם, ובעבור זה אף על פי שבשר קצת הבעלי חיים מזון טוב ונאות אל האדם, רצה השם להסיר ממנו הטוב המועט הזה שיש באכילת הבשר בעבור הרע וההזק המרובה שאפשר שימשך מזה אליו, ולזה אסר אכילת הבעלי חיים לאדם, ותיקן מה שחסר בזה ממזונות נאותים בשיחד אל האדם בצמחים מזונות נאותים טובים כחטה והשעורה וכל דבר שיש בו זרע שראוי להזרע וכל העץ אשר בו פרי עץ זורע זרע, ולשאר הבעלי חיים נתן להם לאכילה כל ירק עשב שאין בו זרע שראוי להזרע, וזה להעיר על היתרון שיש בין מין האדם לזולתו מבעלי חיים. אלא שלפי שהיה לו להביא מפרי העץ שהוא מבחר הצמחים ולא הביא אלא מפרי האדמה, כלומר מן הירקות, חטא כמו שאמרנו למעלה, אבל עיקר החטא היה לפי שלא חשב היתרון שיש לאדם על הבעלי חיים לכלום, וחשב גם כן היותו אסור בהריגת הבעלי חיים אחר היותו שוה אליהם לפי דעתו כי כמות זה כן מות זה, וחשב שעיקר תכליתו היה לאכול ולשתות אחר היותו נזון מן הצמחים כבעלי חיים.
Arama explains that the manna demonstrated that human sustenance depends not only on bread acquired through effort but on God’s word, and that eating should be limited to what is necessary so that one acknowledges and blesses God rather than becoming absorbed in labor and wealth.
ואם תאמרו אם אנו מתעסקים בה תמיד מה נאכל ומה נשתה ובמה נסתפק כל צרכנו לזה אמר וזכרת את כל הדרך אשר הוליכך ה' אלהיך זה ארבעים שנה במדבר למען ענותך לנסותך לדעת את אשר בלבבך וגו'. ויענך וירעיבך ויאכילך את המן אשר לא ידעת וגו'. וזה שהביאך לידי הענוי ההוא המכונה בלקיחת האשה הסוחרת ממנו למען הודיעך כי לא על הלחם הקנוי בהשתדלותה לבדו יחיה האדם כי על כל מוצא פי ה' בעבור האשה הצנועה וטובת שכל יחיה האדם כמו שראית כל הימים אשר נסתפקת מן המן אשר לא ידעת ולא ידעון אבותיך וגו'. ולזה מה שהזהיר עליה ואכלת ושבעת וברכת כי יראה שהאכילה וההנאה מהאשה הרוכלת יהיה כדי הספוק לבד באופן שתמשך משם הכוונה התכליתית שתודה את ה' המביאך שמה ותברך את שמו על הארץ ועל המזון וכמו שאמר הנהנה מן העולם בלא ברכה מעל (ברכות ל"ה.) ואמר השמר לך פן תתחזק בעסק מלאכת עבודת האדמה ותיגע להעשיר עד אשר תשכח את ה' אלהיך לבלתי שמור מצותיו ומשפטיו וחקיו אשר אנוכי מצוך היום:
Rambam states that work, eating, drinking, and marital relations should be undertaken to meet the body’s needs rather than for pleasure or wealth alone, and that one should eat foods beneficial to the body, whether bitter or sweet, while avoiding harmful foods even when they are palatable.
recovered from “Duties of the Heart, Ninth Treatise on Abstinence 9”
Duties of the Heart, Ninth Treatise on Abstinence
חובות הלבבות, שער תשיעי - שער הפרישות, הקדמה — ד"ה בַּפְּרִישׁוּת מִן הָעוֹלָם הַזֶּה וְהַטּוֹב לָנוּ
Duties of the Heart, Ninth Treatise on Abstinence, Introduction:1
Bahya ibn Pakuda treats restraint from bodily pleasures, including food, as a means of freeing the heart for spiritual service rather than rejecting the body altogether.
Since our previous discussion dealt with the accounting of a man with himself, and abstinence from this world's interests was one of the ways of such accounting, I deemed it proper to follow with a clarification of the various types of abstinence, and which forms of abstinence are a duty for men of torah (religious people) to adopt. For this furthers the improvement of one's religious and secular pursuits and brings peace of mind and of body in both worlds [here and hereafter]. It is proper for us to clarify seven matters on the subject of abstinence.
שולחן ערוך, אורח חיים קס״ז — ד"ה יברך המוציא לחם מן הארץ
Shulchan Arukh, Orach Chayim 167:2
The laws of blessings before eating establish the practical form of acknowledging God before consuming bread and other foods.
יברך המוציא לחם מן הארץ (ואם רבים מסובים יכוונו לבם לשמוע ברכה ויענו אמן והמברך יכוין לאמן שאומרים) (א"ז) יתן ריוח בין לחם ובין מן: אין לברך קודם שיתפוס הלחם: יאכל מיד ולא ישיח בין ברכה לאכילה ואם שח צריך לחזור ולברך אא"כ היתה השיחה בדברים מענין דברים שמברכין עליו כגון שבירך על הפת וקודם שאכל אמר הביאו מלח או ליפתן תנו לפלוני לאכול תנו מאכל לבהמה וכיוצא באלו אינו צריך לברך: הגה ומ"מ לכתחלה לא יפסיק כלל (כל בו) והא דאם שח דברים בטלים צריך לחזור ולברך היינו דוקא ששח קודם שאכל הבוצע אבל אח"כ לא הוי שיחה הפסק אף על פי שעדיין לא אכלו אחרים המסובים כבר יצאו כולם באכילת הבוצע כי אין צריכין כולם לאכול מן פרוסת הבוצע רק שעושין כן לחבוב מצוה: (רוקח ואור זרוע):
Bless "Who takes out bread from the ground" (And if many people are eating together, the people dining should direct their heart (intention) to the person saying the beracha, and answer amen, and the person saying the beracha should give intention to the amen)(Or Zarua). And one pauses slightly between the word "lechem" [bread] and the word "min" [from]. Do not bless "Hamotzi" before grasping the bread. He should eat immediately and not speak between the blessing and the eating. If he did speak, he must recite the blessing again—unless the speech was related to matters connected to what he blessed over. For example, if he blessed over the bread and before eating said, "Bring salt" or "Bring a condiment," or "Give so-and-so to eat," or "Give food to the animal," and the like—he does not need to bless again. Rema: Nevertheless, ideally one should not interrupt at all (Kol Bo). And the ruling that if he spoke idle words he must bless again applies only if the one who broke the bread spoke before he ate. But if he spoke afterward, it is not considered an interrupting speech—even if the other participants have not yet eaten—since they already fulfilled their obligation through the eating of the one who broke the bread. For they are not required to eat from his piece; they do so only to enhance the mitzvah (Rokeach and Or Zarua).
The chapter on פרישות presents measured restraint from permissible pleasures, including eating, so that physical enjoyment remains subordinate to one’s higher purpose.
For example: food and drink, when clean of all dietary prohibition are permitted to eat. But filling one's belly draws after it removal of the yoke of Heaven, and drinking of wine draws after it licentiousness and other evils. All the more so, once a person habituates himself to satiate [his belly] with food and drink. For then if but one time he lacks fulfilling his habit, it will greatly pain and disturb him. Due to this, he inserts himself in the rush of business toil and acquiring possessions in order that his table be set as he wishes. From there he is further drawn to wrongdoing and theft, and from there to taking [false] oaths and all other sins which follow. He thus goes away from the divine service, and from Torah study and prayer. But if from the beginning he had not allowed himself to be drawn after these pleasures, he would have spared himself from all this.
משנה ברורה קס״ז — ד"ה (לד) יאכל מיד - דלכתחלה אסור
Mishnah Berurah 167:34
Israel Meir Kagan (Chafetz Chaim) explains that after reciting a blessing one should eat immediately and refrain from speaking until chewing and swallowing some of the piece, though eating less than a kezayit suffices for this purpose; speaking even one word may require repeating the blessing, especially if it was unrelated to the meal.
(לד) יאכל מיד - דלכתחלה אסור להפסיק בשתיקה יותר מכדי דיבור כדלקמן בסי' ר"ו ס"ג עי"ש: (לה) ולא ישיח - עד שיכלה ללעוס קצת מהפרוסה ויבלענו כיון דפסק השו"ע לקמן בסוף סימן ר"י דבטועם לבד אם לא בלע א"צ ברכה א"כ עיקר הברכה על הבליעה [וכן אם רבים המסובין וכל אחד יש לו ככר ומברך לעצמו לא יענה אמן על ברכתו של חבירו קודם שיטעום הוא על ברכתו] ומ"מ אם עבר ושח בעודו לועס קודם שבלע הפרוסה בדברים שאינו מצרכי סעודה צ"ע אם צריך לחזור ולברך [ובח"א כלל מ"ט מצדד דאפילו לא בלע רק הטעם שמצץ בפיו מן הלעיסה א"צ לחזור ולברך] אמנם א"צ שיאכל דוקא שיעור כזית קודם שידבר דאפילו אם אכל רק פחות מכזית אחר הברכה חשיבא אכילה לענין זה דמותר לדבר אח"כ אם הוא צריך לכך ושלא במקום הדחק טוב שיאכל מתחלה שיעור כזית: (לו) ואם שח - אפילו תיבה אחת:
The passage permits rinsing one’s mouth on a personal fast when the water is spat out, even if more than a revi’it is used, but forbids this practice on a public fast; it also permits chewing cinnamon, other spices, or sweet wood to moisten the throat and spit them out, except on Yom Kippur.
מי שדרכו לרחוץ פיו בשחרית בת"צ לא כשר למעבד הכי אבל בתעני' יחיד שרי כיון שפולט ואפי' יש במים שרוחץ יותר מרביעית: הגה ומותר ללעוס עצי קנמון ושאר בשמים ועץ מתוק ללחלח גרונו לפלוט מלבד ביוה"כ דאסור (מרדכי דתענית והגהות מיימוני פרק א'):
recovered from “Shulchan Arukh, Orach Chayim 612:6”
Shulchan Arukh, Orach Chayim
שולחן ערוך, אורח חיים תרי״ב — ד"ה איסור אכילה ביו"כ ושיעור כמותה
Shulchan Arukh, Orach Chayim 612:1
Joseph Karo states that eating on Yom Kippur in an amount slightly less than an egg, defined as the size of a large date, incurs karet; all foods combine toward this measure, but food and drink do not, and separate eating episodes combine only when they occur within the time needed to eat half a loaf of bread.
איסור אכילה ביו"כ ושיעור כמותה. ובו י סעיפים: האוכל ביום הכפורים ככותב' הגסה חייב והוא פחו' מכביצה מעט ושיעור זה שוה לכל אדם בין לננס בין לעוג מלך הבשן: כל האוכלים מצטרפים לשיעור זה אפי' מלח שעל הבשר וציר שעל ירק אבל אכילה ושתיה אינן מצטרפות: אכל וחזר ואכל אם יש מתחלת אכילה ראשונה עד סוף אכילה אחרונה כדי אכילת פרס מצטרפין ואם לאו אין מצטרפין:
“It is forbidden to eat on Yom Kippur, and the measure of its quantity” - Containing ten paragraphs. One who eats on Yom Kippur as much as the size of a big date is guilty of the punishment of karet. (The amount of a big date) is a little less than (the quantity of) an egg, and this quantity applies equally to everybody, whether a dwarf (midget) or whether (one is the size of) Og, King of Bashan. All the food (that one eats) is combined to this measure (of less than a date), even salt that is on meat and juice that is on a vegetable, but eating and drinking are not being combined (they do not add together to get the quantity of a date, they are measured separately). One who ate and ate again, if from the beginning of the first eating until the end of the last eating there was so much time as is needed to eat half a loaf of bread, then the food is being combined (to the above measure which was a date), but if not (if it took him longer than the time needed to eat half a loaf of bread) it is not combined (to the size of a date).
Maharal explains that Chazal describe the future goodness received by the righteous as “eating,” because human completion and continued existence depend on receiving nourishment.
ויש לך לדעת, כי כאשר באו חכמים לתאר* הטוב שיהיה לצדיקים, היו מתארים אותו בשם אכילה. ודבר זה דבר מופלג לחכמים יודעי האמת, כי האדם אשר הוא בתחתונים בפרט, השלמתו על ידי קבלה. וזה עניין האכילה עצמה, שאין האכילה רק מה שמקבל האדם, ובה יושלם עמידתו וקיומו, כי זהו מעצם האדם, שהתחתונים צריכים לקבל. ולכך נקרא הטוב אשר יקבלו לעתיד בשם 'אכילה'.
Malbim explains that after the Flood, humans were permitted to eat animals because deteriorated food, wider habitation, and the need for bodily health made meat necessary, and because humans had been elevated to the level of מדבר, for which animals could serve as food just as vegetation serves animals.
כל רמש אשר הוא חי לכם יהיה לאכלה. כי בימי אדם היו גופות בני אדם חזקים והפירות לא נשחתו עדיין והיו מכלכלים את ב"א כמו הבשר, אבל אחר המבול שנתקלקלו המזונות, והאדם הוכן שיתפשט בקצוי ארץ ואיים רחוקים שמאז נעשה קור וחום וצריך לבשר להעמדת בריאותו, וגם אחר שחיו כולם ע"י נח שפרנסם בתיבה היו כקנינו וברשותו, גם שהאדם לא היה עדיין במדרגת מדבר רק במדרגת חי ולא הותר לו רק הצומח, ולא היה הבדל בינו ובין החי רק שלבע"ח ניתן ירק עשב לאכלה ולאדם ניתן עשב זורע זרע, שהם הפירות, ועתה העלה האדם למדרגת מדבר, וכמו שאין עול אם החי יאכל את הצומח, כי יתעלה בזה שישוב להתהפך לגוף הבע"ח, כן אין עול אם המדבר יאכל את החי ויתעלה להיות גוף של המדבר, וז"ש כירק עשב נתתי לכם את כל. ר"ל כמו שהכינותי מזון להבע"ח שיאכל ירק של העשב [כמ"ש ולכל חית השדה את כל ירק עשב לאכלה] מפני שיעלהו למדרגת החי, כן נתתי לכם את כל, שתאכלו כל עשב זורע זרע מצד שאתם גם בעלי חיים, ושתאכלו בע"ח מצד שאתם חי מדבר וכל השפל מחבירו הוכן להיות מזון אל הנעלה ממנו:
Reb Tzadok identifies three names for food and explains that “ma’achal” refers to the food’s inherent capacity to sustain human life through the spark of vitality designated for the human soul.
ג' שמות למאכל. מאכל. והוא מצד עצמות המאכל שיש בו כח זה שראוי לאכילת אדם ולהחיות נפש אדם מצד ניצוץ חיות השייך לנפש אדם שקבע בו השם יתברך שיוכל לקיים חיות האדם בקרבו. ומזון.
The passage discusses when food preparation is permitted on Yom Tov, stating that for essential foods themselves it is permitted even if preparation could have been done the day before, though for items typically prepared once for many days (where yesterday's version would be suitable and not spoil), it remains forbidden unless there is some change in the preparation, which according to the Gra permits it; however, if preparation could have been done the day before, it is treated as other labors and is prohibited by Torah law.
{ה} שלא היה אפשר - דנתקלקל ביו"ט או שלא הספיק לו השעה ומשמע דבאוכל נפש גופיה מותר לדעת המחבר אפילו באפשר לעשותו מאתמול ומיהו בדבר שדרך לעשותו בפעם אחת לימים רבים גם להמחבר אסור בדבר שטוב מאתמול ולא יפיג טעמו וכדלקמן סימן תק"י ס"ג ע"ש וע"י שינוי משמע מהגר"א דשרי:
The Mishnah Berurah explains the Tisha B'Av laws in practical terms and discusses the posture and behaviors of mourning on the fast, serving as the standard companion to Shulchan Arukh for this siman. It is useful for seeing how the accepted practice is framed and what is obligatory versus customary.
(ג) בשר וכו' - היינו מדינא דש"ס דאלו מצד מנהגא אסור מר"ח וכדלעיל בסימן תקנ"א:
Rules the basic laws of dwelling in the sukkah, including the obligation to eat and sleep there as one normally dwells. This siman is the practical halakhic starting point for whether sleeping in the sukkah is mandatory on the first night.
אוכלים ושותים וישנים בסוכה כל שבעה בין ביום בין בלילה ואין ישנים חוץ לסוכה אפי' שינת עראי אבל מותר לאכול אכילת עראי חוץ לסוכה וכמה אכילת עראי כביצה מפת ומותר לשתות מים ויין ולאכול פירות [ואפי קבע עלייהו] [ד"ע] חוץ לסוכה ומי שיחמיר על עצמו ולא ישתה חוץ לסוכ' אפי' מים הרי זה משובח ותבשיל העשוי מחמשת מינים אם קובע עליו חשוב קבע וצריך סוכה: הגה ומה שנוהגין להקל עכשיו בשינה שאין ישנים בסוכה רק המדקדקין במצות יש אומרים משום צינה דיש צער לישן במקומות הקרים [מרדכי פ' הישן] ולי נראה משום דמצות סוכה איש וביתו איש ואשתו כדרך שהוא דר כל השנה ובמקום שלא יכול לישן עם אשתו שאין לו סוכה מיוחדת פטור וטוב להחמיר ולהיות שם עם אשתו כמו שהוא דר כל השנה אם אפשר להיות לו סוכה מיוחדת:
Provides an extensive formulation of the borer rules, including separation of one kind from another and the significance of doing the act for immediate use. It is a major source for the conclusion that separating solely to leave the pile sorted is not covered by the eating-related leniency.
Israel Meir Kagan (Chafetz Chaim) states that separating hard pits from plums, and possibly similarly from apples, is considered borer when setting them aside for later, whereas placing them directly into the mouth is permitted, and perhaps placing them aside for the same meal is also permitted.
(פד) שומים ובצלים - וה"ה תפוחים ואגוזים ושקדים וכיוצא בזה ואם פותח פלוימי"ן וזורק הגרעינים הקשים להניח לאחר זמן הוי בורר ובתפוחים כה"ג י"ל ג"כ דאסור אבל מיד לפה שרי ליתן ואפשר אף לאותה סעודה שרי [פמ"ג]:
Joseph Karo explains that one need not eat a fixed number of meals in the sukkah and may refrain from eating there, except that eating bread on the first night of Sukkot is obligatory; he also cites the view that eating bread on festivals is generally obligatory for simchat Yom Tov, even when sukkah meals after the first night are optional.
אין קצבה לסעודות של סוכה אלא אם ירצה יאכל כו' משנה בפ' הישן (סוכה כז.). ר"א אומר י"ד סעודות חייב אדם לאכול. בסוכה א' ביום וא' בלילה וחכ"א אין לדבר קצבה חוץ בלילי י"ט הראשון בלבד ופירש"י אין לדבר קצבה. שאם רצה להתענות אין אנו זקוקין לו אלא אם יאכל לא יאכל חוץ לסוכה ובגמ' (שם) מ"ט דר"א תשבו כעין תדורו מה דירה א' ביום וא' בלילה אף סוכה א' ביום וא' בלילה ורבנן כדירה מה דירה אי בעי אכיל אי בעי לא אכיל אף סוכה נמי אי בעי אכיל אי בעי לא אכיל א"ה אפי' ליל י"ט הראשון נמי א"ר יוחנן משום ר"ש בן יהוצדק נאמר כאן חמשה עשר ונאמר ט"ו בחג המצות מה להלן לילה הראשון חובה מכאן ואילך רשות אף כאן לילה הראשון חובה מכאן ואילך רשות ובפ' ג' שאכלו (מט:) אהא דאר"נ אמר שמואל טעה ולא הזכיר של ר"ח בברכת המזון אין מחזירין אותו משום דכיון דמצי פטר נפשיה דאי בעי אכיל אי בעי לא אכיל לא מהדרי' ליה כתב הרא"ש לאו משום דמותר להתענות בר"ת דהא אמרי' בפ"ק דמגילת תענית (יז:) דאסור להתענות אלא ה"ק אי בעי לא אכיל דבר שצריך לברך עליו בהמ"ז דאפשר שיאכל פירות או ירקות רק שלא יתענה אלא מעתה שבתות וי"ט דלא סגי דלא אכיל פת ה"נ דמהדר א"ל אין דמשמע הכא דבי"ט לא סגי דלא אכיל פת דבר שצריך לברך אחריו וקשה דבפ"ב דסוכה אמרי' ורבנן סברי כדירה מה דירה אי בעי אכיל אי בעי לא אכיל וע"כ היינו דלא אכיל פת כלל דא"ה חייב לאכול בסוכה הלכך נראה לר"י דחייב אדם לאכול פת בי"ט משום שמחה משום חלקהו חציו לאכילה ועיקר אכילה הוא לחם והא דאמרי' בסוכה מכאן ואילך רשות דאי בעי לא אכיל ה"ק רשות משום סוכה ולעולם חובה היא משום שמחת י"ט וא"ת הא בהא תליא דכיון שהוא אוכל צריך שיהא אוכל בסוכה וי"ל משכחת לה כגון שהוא מצטער מפני ירידת גשמים ואינו חייב לאכול בסוכה אבל חוץ לסוכה חייב לאכול משום שמחת י"ט ודוקא מלילה הראשון ואילך רשות אבל בלילה ראשונה בכל ענין חובה ואפי' ירדו גשמים חייב לאכול כזית בסוכה דילפינן מחג המצות עכ"ל:
The Tanya classifies permitted physical acts, including eating, according to whether they are performed for a divine purpose or become absorbed into self-centered desire; intention can elevate ordinary activity.
On the other hand, the vitalizing animal soul in the Jew, that which is derived from the aspect of the kelipah, which is clothed in the human blood, as stated above, and the “souls” of the animals, beasts, birds, and fish that are clean and fit for [Jewish] consumption, as also the existence and vitality of the entire inanimate and entire vegetable world which are permissible for consumption, as well as the existence and vitality of every act, utterance, and thought in mundane matters that contain no forbidden aspect—being neither root nor branch of the 365 prohibitive precepts and their offshoots, either on the explicit authority of the Torah or by Rabbinic enactment—yet are not performed for the sake of Heaven but only by the will, desire, and lust of the body; and even where it is a need of the body, or its very preservation and life, but his intention is not for the sake of Heaven, that is, to serve G–d thereby —all these acts, utterances, and thoughts are no better than the vitalizing animal soul itself; and everything in this totality of things flows and is drawn from the second gradation [to be found] in the kelipot and sitra achara, namely, a fourth kelipah, called kelipat nogah. In this world, called the “World of Asiyah (Action),” most, indeed almost all, of it [the kelipat nogah] is bad, and only a little good has been intermingled within it [from which come the good qualities contained in the animal soul of the Jew, as is explained above.] Such is the case, for example, of he who eats fat beef and drinks spiced wine in order to broaden his mind for the service of G–d and His Torah; as Rava said, “Wine and fragrance [make a man’s mind more receptive],” or in order to fulfill the command concerning enjoyment of Shabbat and the Festivals. In such a case the vitality of the meat and wine, originating in the kelipat nogah, is distilled and ascends to G–d like a burnt offering and sacrifice. On the other hand, he who belongs to those who gluttonously guzzle meat and quaff wine in order to satisfy their bodily appetites and animal nature, derived from the so-called element of water of the four evil elements contained therein, from which comes the vice of lust—in such case the energy of the meat and wine consumed by him is degraded and absorbed temporarily in the utter evil of the three unclean kelipot, and his body temporarily becomes a garment and vehicle for them, until the person repents and returns to the service of G–d and His Torah. For, inasmuch as the meat and wine were kosher, they have the power to revert and ascend with him when he returns to the service of G–d. This is implied in the terms “permissibility” and “permitted” (muttar), that is to say, that which is not tied and bound by the power of the “extraneous forces” preventing it from returning and ascending to G–d.
תניא, חלק ראשון; ליקוטי אמרים כ״ז — ד"ה וְלֹא עוֹד
Tanya, Part I; Likkutei Amarim 27:11
The chapter discusses bodily appetites and their disturbance as opportunities for spiritual service, teaching that the struggle with physical inclination can itself become meaningful avodah.
Moreover, even in the case of things that are fully permissible, the more of his impulse that a man sacrifices, even if only for a while, with the intention of subduing the sitra achara in the left part—as, for example, when he wants to eat but postpones his meal for an hour or less, and during that time he occupies himself in the Torah, as is stated in the Gemara that the fourth hour is the time when all men eat, but the sixth hour is the time when scholars eat, because they used to starve themselves for two hours with this intention, although after the meal, also, they studied all day; so, too, if he restrains his mouth from uttering words that his heart longs to express concerning mundane matters; likewise with the thoughts of his mind, even in the least way, whereby the sitra achara is subdued below—the glory and holiness of the Holy One, blessed is He, goes forth above to a great extent, and from this holiness issues a sublime holiness on man below to assist him with a great and powerful aid in serving Him, Who is blessed.
The passage discusses eating and drinking around the afikoman, stating that one may eat as much as desired because everything is included in the afikoman, but should drink beforehand so as not to become thirsty afterward, since drinking later may distract from eating and resemble eating in two places.
On this pageThe passage discusses eating and drinking around the afikoman, stating that one may eat as much as desired because everything is included in the afikoman, but should drink beforehand so as not to become thirsty afterward, since drinking later may distract from eating and resemble eating in two places.
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The passage states that eating in the sukkah can cover what was consumed earlier because the prior stay in the sukkah is secondary to the subsequent meal; one should therefore immediately recite the blessings over a grain food and dwelling in the sukkah, eat more than a kebeitzah, and not repeat the sukkah blessing afterward.
On this pageThe passage states that eating in the sukkah can cover what was consumed earlier because the prior stay in the sukkah is secondary to the subsequent meal; one should therefore immediately recite the blessings over a grain food and dwelling in the sukkah, eat more than a kebeitzah, and not repeat the sukkah blessing afterward.
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The passage states that one should not engage in intercourse when satiated or hungry, but only after food has been digested, and that although intercourse while standing or sitting is permitted, it should be performed lying down.
Rabbi Mordechai Eliyahu states that one who is permitted to eat should do so discreetly at home rather than publicly, because observers may mistakenly think that he is violating the rabbinic fast.
המותר באכילה לא יקל לאכול בראש כל חוצות אלא רק בצנעא בתוך ביתו.
[הערה 26] – במקומות רבים מצינו בחז"ל שחששו למראית עין שלא יראה האדם כאילו עובר על איסור ואפילו איסור דרבנן או מבטל תקנת חכמים (וראה ברמ"א יו"ד סי' פ"ז סעי' ד' ובנו"כ שם). ולכך אף שפטור הוא מן התענית, ברור שאין לו להקל לעצמו לאכול או לשתות בפרהסיא מפני הרואים שיחשבו שהוא פורץ גדר ומבטל תקנת חכמים לצום ביום זה.
מאמר מרדכי הלכות שבת, Chelek 1 כ״א:י״ט — ד"ה אכילה בישיבה לא יאכל מעומד אלא
Maamar Mordechai Hilchot Shabbat, Chelek 1 21:19
Rabbi Mordechai Eliyahu states that one should eat while seated, as a matter of proper conduct and respect, even when eating only fruit.
אכילה בישיבה
לא יאכל מעומד אלא בישיבה דרך כבוד, ואפילו אם אוכל פירות בלבד – יאכלם בישיבה.
[הערה 29] עיין שו"ת רב פעלים (ח"ב או"ח סי' מ"ה) ובבא"ח (ש"ר פרשת בהר סעי' י"א) שכתב כן מדין דרך ארץ.
Rabbi Mordechai Eliyahu states that during the seudah hamafseket, one should sit in a mourning-like manner on a thin blanket, mat, or similar covering rather than directly on the ground, and not on cushions; a board less than a tefach high is permitted.
נהגו לאכול סעודה מפסקת כאבלים על גבי הקרקע, ולא על הארץ ממש, אלא על שמיכה, שטיח וכדו', שאינם גבוהים טפח (שמונה ס"מ). "נהגו לישב על גבי קרקע בסעודה המפסקת". "בסעודה המפסקת – לא ישב על גבי כרים אלא על מחצלת או כסות דק, ולא ישב על קרקע ממש, כי דבר זה קשה הוא על פי הסוד, ומותר לישב על גבי נסר שאינו גבוה טפח". "והא דבעינן בה ישיבת קרקע לאו מטעם אבילות הוא, אלא טעמא משום דבעינן סעודה ענייה ושפלה ובהכי חשיבא שפלה וענייה, כדאמרינן בכמה דוכתי לחשיבות סעודה מיסב ואוכל.
Rav Yitzchak Yosef states that everyone should accustom themselves to eating bread in the morning, especially when going to study in the beit midrash after prayer, so as to remain healthy and strong for serving God through Torah and prayer.
הנכון שכל אדם ירגיל את עצמו לאכול בכל יום פת שחרית, ובפרט אם הוא הולך אחר התפלה ללמוד בבית המדרש, כדי שיהיה בריא וחזק ויוכל לעבוד את השי"ת בתורה ובתפלה. [ילקוט יוסף, חלק ב', הלכות קס"ת וביהכ"נ עמוד שכח] .
מאמר מרדכי הלכות שבת, Chelek 2 מ״ג:ט׳ — ד"ה אכל פירות קודם השקיעה קבע אכילתו
Maamar Mordechai Hilchot Shabbat, Chelek 2 43:9
Rabbi Mordechai Eliyahu states that one who began eating fruits, vegetables, or similar foods before sunset must stop when sunset arrives, even if the meal began more than fifteen minutes earlier.
אכל פירות קודם השקיעה
קבע אכילתו על פירות ירקות וכד' והגיע זמן שקיעת החמה – אסור לו להמשיך לאכול, אפילו אם התחיל לאכול את סעודתו מוקדם מרבע שעה לפני שקיעה.
[הערה 8] שו"ע (סי' רצ"ט סעי' א'), כה"ח (שם ס"ק י').
The passage instructs a person to eat neatly and moderately, using a spoon and fork or one hand, chewing slowly and quietly, pausing between bites, avoiding drinking two cups consecutively, and not holding an unusually large piece of bread, even when alone.
יזהר שלא יטנף מלבושיו באכילתו. וטוב שיאכל על ידי כף ומזלג, ולא יאכל בשתי ידים, אלא ביד אחת. ולא ימהר בלעיסתו ואכילתו, כדרך הגרגרנים, ויפסיק מעט בין לעיסה ללעיסה, ולא ישמיע קול בעת הלעיסה. ולא ישתה ב' כוסות בזה אחר זה, ולא יאחז בידו פרוסת לחם גדולה יותר מהרגיל אצל הבריות. וינהג כן אפילו הוא לבדו בביתו. [שם עמוד קמט] .
מאמר מרדכי הלכות שבת, Chelek 1 כ״א:ט״ז — ד"ה קיומה במקום פת מי שאינו יכול
Maamar Mordechai Hilchot Shabbat, Chelek 1 21:16
The passage states that for Seudah Shelishit, one who cannot eat bread should eat cooked grains, then baked mezonot, meat or fish, fruits of the seven species, or other fruits, in that order of preference.
קיומה במקום פת
מי שאינו יכול לאכול פת ב"סעודה שלישית" – יאכל מיני דגן מבושלים [אטריות וכדו']. ואם אינו יכול לאכול מיני דגן מבושלים – יאכל מיני מזונות אפויים. ואם אינו יכול לאכול מיני מזונות אפויים – יאכל בשר ודגים. ואם אינו יכול לאכול בשר ודגים – יאכל פירות משבעת המינים. ואם אינו יכול לאכול פירות משבעת המינים – יאכל שאר פירות.
[הערה 23] שו"ע (סי' רצ"א סעי' ה').
[הערה 24] שו"ע (סי' רצ"א סעי' ה') וכה"ח (שם ס"ק ל"ב).
[הערה 25] כה"ח (סי' רצ"א ס"ק ל"ג).
[הערה 26] עיין שו"ע (סי' רצ"א סעי' ה').
מאמר מרדכי לימות החול, כ״ה:ה׳ — ד"ה מוסדות לימוד וכדו' – במוסדות גדולים
Maamar Mordechai Limot HaChol 25:5
Rabbi Mordechai Eliyahu permits eating at the scheduled mealtimes of large institutions and yeshivot, even during the time designated for Minchah, and permits eating fruit or less than a kebeitzah of bread before Minchah because it is unlikely to delay prayer.
מוסדות לימוד וכדו' – במוסדות גדולים, בישיבות וכדו' שיש זמן קבוע לתפילה וזמן קבוע לסעודה – יכול לאכול בזמנים אלו ואפילו אם הסעודה היא בזמן תפילת המנחה.
אכילה פחות מכשיעור – מותר לאכול לפני תפילת מנחה פירות או פת פחות מכביצה וכדו' אעפ"י שכבר הגיע זמנה, כיון שאין חשש שדברים אלו יימשכו ויעכבו אותו מלהתפלל.
[הערה 11] אחרונים.
[הערה 12] שו"ע סי' רל"ב סעי' ג'.
The passage records differing rulings about drinking wine and other alcoholic beverages in the sukkah: some exempt them because they do not satisfy hunger, while others require a person who drinks a revi’it of wine—or gathers with others to drink alcoholic beverages—to do so in the sukkah, which is presented as the preferable practice.
לגבי יין ומשקאות חריפים, נחלקו הפוסקים: יש אומרים, שהואיל ואין שבעים מהם, אין חובה לשתות אותם בסוכה (רא"ש, רמ"א). ויש אומרים, שמפני חשיבותו של היין, השותה ממנו שיעור רביעית חייב בסוכה (ריטב"א). ויש מחמירים גם בשאר משקאות חריפים, שאם מתאספים לשתות אותם בחבורה, חייבים בסוכה (או"ז, מ"א). וכן ראוי לנהוג לכתחילה (משנה ברורה תרלט, יג, ובאו"ה 'ויין').
משפטי עוזיאל, חלק א, אורח חיים י״ד — ד"ה בדין אכילת קטניות בפסח במקום דוחק
Mishpetei Uziel, Volume I, Orach Chayim 14:2
The passage explains that the custom to prohibit kitniyot on Pesach is a precaution against confusing them with grain foods, since both can be cooked as porridge or made into bread, and because wheat varieties may become mixed with them.
בדין אכילת קטניות בפסח במקום דוחק גדול. סעיף א. טעם אסור הקטניות בפסח: עיקרא דהאי מילתא הוא במרדכי פרק כל שעה סי' תקפ"ח, שכתב משם הסמ"ק: נראה לי לקיים המנהג ולאסור כל קטניות בפסח, ולא מטעם חימוץ וכו' אלא משום גזירה דכיון דקטניות מעשה קדרה הן ודגן מעשה קדרה כדייסא אי הוה שרינן קטניות דילמא אתי לאחלופי להתיר דייסא, וגם מידי דמידגן הוא כגון חמשת המינים, כדאיתא בפ' הפועלים (ב"מ ד' פ"ח ב) דקרי לקטניות מידי דמדגן: וגם יש מקומות שרגילין לעשות מהן פת כמו מחמשת המינים ולכך אתי לאחלופי לאלה שאינם בני תורה. ומנהג נכון הוא להיזהר משל קטניות ומשל דבר שקורין ליגו"ס וכו' ואפילו ליתנו במים רותחין נכון לאסור, ע"כ, והטור בסימן קנ"ג מוסיף עוד טעמא אחרינא, לפי שמיני חטים מתערבין בהם.
The passage instructs diners to take equal portions from a communal dish, defer to a distinguished person or head of the household, and avoid staring at or photographing someone while eating without consent.
כאשר יושבים בסעודה כמה אנשים, ייטול כל אחד מן הסועדים את חלקו בשווה מן הקערה המרכזית, וגם אם חבירו נטל בתחילה מעט, יטול הוא את חלקו השווה, שאולי אח"כ חבירו ירצה לאכול עוד. ורק אם יראה שחבירו אינו מעוניין לאכול יותר, יבקש ליקח את הנותר (עי' שו"ע או"ח קע, ב). כאשר יש בין הסועדים אדם גדול או אבי המשפחה, ימתינו עד שייטול תחילה את חלקו מן הקערה המרכזית, ורק אח"כ ייטלו האחרים את חלקם (שו"ע או"ח קע, יב). אין ראוי להסתכל בהתבוננות יתירה בפניו של מי שאוכל, כדי שלא יתבייש. במיוחד המארח צריך שלא להסתכל בפניו של האורח כשהוא אוכל או כשהוא לוקח מאכלים לצלחתו (שו"ע או"ח קע, ד). כמו כן אין לצלם אדם בעת אכילתו בלא שהסכים לכך.
ויאכל, ומשמע אם לא קשה עליו אוכל, ואינו חושש משום אוכל אחרי האפיקומן שכזית אחרון הוא האפיקומן, הרי שסברת מרן זצ״ל אם צריך לאכול לשם אפיקומן או שבכזית אחרון ממילא אפיקומן הוא בספק, וד״ז תליא במחלוקת הראשונים, דהנה בסימן
בו אכילה ושתיה, העיקר כיבוד במאכל ובמשתה, וידוע דעיקר מאכל 'ומשתה הוא הסעודה, ועיקר הסעודה הפת, שהוא עיקר הסעודה ובתריה נגררי׳׳כל הסעודה, והוי פת . מעיקר כבוד שבת ויום טוב עיי״ש, וכ״ב בשו״ת כ״ם או״ח סי׳ ע״א שחיוב פת הוא
פשוט שהאכילה הוא דבר טבעי שמוכרחין לאכול להחזיק החיות ושכל אדם ואף בע״ח בעלמא מוכרחין לזה ורק בחולה דחום גדול החום הוא גם מזונותיו כמפורש בגמרא יבמות ע״א ע״ב כגון דזנתיה אישתא, שבזה אין להאכילו בע״כ אלא ע״פ רופא אפילו
