web analytics
September 23, 2014 / 28 Elul, 5774
At a Glance
Judaism
Sponsored Post
Meir Panim with Soldiers 5774 Roundup: Year of Relief and Service for Israel’s Needy

Meir Panim implements programs that serve Israel’s neediest populations with respect and dignity. Meir Panim also coordinated care packages for families in the South during the Gaza War.



Home » Judaism » Parsha »

Bentching On The Mon

Taste-of-Lomdus-logo

This column is dedicated to the refuah sheleimah of Shlomo Eliezer ben Chaya Sarah Elka.

In this week’s parshah we derive the mitzvah of birchas hamazon from the pasuk of “v’achalta v’savata u’veirachta” (Devarim 8:10). This mitzvah is to recite three berachos mi’de’oraisa and one mi’de’rabbanan after one eats bread made from the five grains (wheat, spelt, oats, rye, and barley).

There are several questions regarding this mitzvah. The Gemara in Berachos 48b says that Moshe Rabbeinu instituted the first berachah of bentching when the Bnei Yisrael ate the mon in the midbar. The Chazon Ish quotes from the Gemara in Berachos 51b that says that one can only bentch if the food has not yet completely been digested. Once the food has been completely digested one can no longer bentch. The Gemara in Yuma 75b says that the mon was absorbed into the Bnei Yisrael’s bodies; there was no digestion necessary. How then, the Chazon Ish asks, were they able to bentch after eating the mon – if it was always after it was already digested?

Another question regarding the Bnei Yisrael’s bentching on the mon was asked to Rabbi Avraham, the son of the Rambam. The question was, how could the Bnei Yisrael have bentched after eating the mon when the mon was not comprised of one of the five grains? Even if one will say that the mon was treated as if it was bread made from the five grains, the chachamim and Rabban Gamliel disagree about this in Berachos 37b. Even Rabban Gamliel only grants that on such a food the berachah recited is “al hamichyah,” not bentching. So how could the Bnei Yisrael have bentched on the mon?

Yet another question that is asked is this: the indication from the pasuk from which we derive this mitzvah is that the mitzvah of bentching only became applicable once the Bnei Yisrael entered into Eretz Yisrael. The pasuk speaks about the mailos of Eretz Yisrael when it commands us to bentch. Additionally, the Gemara in Berachos 20b discusses whether women are obligated mi’de’oraisa in the mitzvah of bentching – or only mi’de’rabbanan. Rashi explains that the reason why women would be exempt mi’de’oraisa is because they did not receive a portion of land in Eretz Yisrael. How is this reconciled with the Gemara in Berachos 48b that says that Moshe Rabbeinu instituted the first berachah of bentching when the mon began to fall? At that point, the Bnei Yisrael had not yet entered Eretz Yisrael.

To answer all of these questions we look at a Rabbeinu Bichaya in Parshas Beshalach on the pasuk,u’vaboker tisbe’u lechem, vidatem ki ani Hashem(Shemos 16:12). Rabbeinu Bichaya explains that at that time, when the mon fell, Hashem commanded the Bnei Yisrael to bentch and thank Him for the mon. This was not the general mitzvah of bentching that is derived from the pasuk in this week’s parshah; this was when Moshe Rabbeinu instituted the first berachah of bentching. Although Moshe instituted it for the specific obligation to bentch on the mon, we use the same berachah for our obligation to bentch as well.

Based on this we can answer that while it is true that the mon was not comprised of one of the five grains, and that it was immediately absorbed into their bodies without digestion (which would not obligate one in the mitzvah of bentching that is derived from the pasuk in this week’s parshah), the Bnei Yisrael were not bentching out of the obligation derived in our parshah. They were commanded in a similar mitzvah that applied only to the mon. Therefore they had to bentch, even though their food did not meet the requirements of the general mitzvah to bentch.

With this we can also explain why the Bnei Yisrael bentched after eating the mon even though the general mitzvah of bentching was not applicable until they entered Eretz Yisrael. Additionally, we can explain another question. The mon began to fall in Marah, before mattan Torah. Bnei Yisrael were not yet even commanded to bentch. How could Moshe have instituted a berachah for the general mitzvah of bentching if it wasn’t yet a mitzvah? Furthermore, why did Moshe not institute the berachah on the matzos that the Bnei Yisrael brought out of Mitzrayim?

About the Author: For questions or comments, e-mail RabbiRFuchs@gmail.com.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Bentching On The Mon

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
NY rally against Met Opera's 'Death of Klinghoffer' opera. Sept. 22, 2014.
New York City Site of Huge Rally Against Met’s Klinghoffer Opera
Latest Judaism Stories
Lessons-in-Emunah-new

Why am I getting so agitated? And look how we’re treating each other!

Taste-of-Lomdus-logo

While women are exempt from actually learning Torah, they are obligated in a different aspect of the mitzvah.

Questions-Answers-logo

Question: I recently loaned money to a friend who has been able to repay only part of it. This was an interest-free loan. We exchanged a signed IOU, not a proper shtar with witnesses, since I have always trusted her integrity and only wanted a document that confirms what was loaned and what was repaid. Now that shemittah is approaching, what should I do? Should I forgive the loan? And if my friend is not able to repay it, may I deduct the unpaid money from my ma’aser requirement?

Name Withheld

Grunfeld-Raphael-logo

We must eat, sleep, work, and care for our dependants. How much time is left over after all that?

Once we recognize that our separation from God is our fault, how do we repair it?

Chatzitzah And Its Applications
‘Greater Stringency Applies To Hallowed Things…’
(Chagiga 20b-21a)

To choose life, you must examine your actions in the period preceding the Days of Awe as an unbiased stranger, and render your decision.

Rabbi Dayan took a challah and some cooked eggs. He then called over his 15-year-old son, Aharon. “Could you please ask your friend Chaim from next door to come over and help me with the eruv tavshilin?”

This world has its purpose; it has been ideally fashioned to allow man to grow.

A statement issued by the Frenkel, Yifrach and Sha’ar families thanks Israel for ‘justice served.’

Hamas’ tunnels were destroyed as were plans for their unparalleled terror attacks on Rosh Hashana.

Perhaps the most important leadership lesson Elkana taught us is to never underestimate the difference a single person can make.

“he’s my rabbi” the Black painter said with pride, pulling out a photo of the Rebbe from his wallet

The Torah notes that even when we are dispersed God will return us to Him.

Simply, for Rambam the number 14 (2×7) was his favored organizing principle.

More Articles from Rabbi Raphael Fuchs
Taste-of-Lomdus-logo

While women are exempt from actually learning Torah, they are obligated in a different aspect of the mitzvah.

Taste-of-Lomdus-logo

The Chafetz Chaim answered that there are two forms of teshuvah; teshuvah m’ahava and teshuvah m’yirah.

Since it is a Rabbinic prohibition we may follow the more lenient opinion.

They ask, how can Rabbeinu Gershom forbid marrying more than one wife, when the Torah explicitly permits it in this parshah?

First, how could a beis din of 23 judges present a guilty verdict in a capital punishment case? After all, only a majority of the 23 judges ruled in favor of his verdict.

According to Rabbi Yishmael one was not permitted to eat such an animal prior to entering Eretz Yisrael, while according to Rabbi Akiva one was permitted to eat animals if he would perform nechirah.

Tosafos there takes issue with Rashi’s view that the letters that are formed in the knots of the tefillin are considered part of the name of Hashem.

Printed from: http://www.jewishpress.com/judaism/parsha/bentching-on-the-mon/2013/07/25/

Scan this QR code to visit this page online: