web analytics
September 17, 2014 / 22 Elul, 5774
At a Glance
Judaism
Sponsored Post
Apartment 758x530 Africa-Israel at the Israel Real Estate Exhibition in New York

Africa Israel Residences, part of the Africa Israel Investments Group led by international businessman Lev Leviev, will present 7 leading projects on the The Israel Real Estate Exhibition in New York on Sep 14-15, 2014.



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?

The answer is as Rabbeinu Bichaya says: the bentching that the Bnei Yisrael were commanded to perform after eating the mon was a different obligation than the general one. That obligation was specifically to be recited after eating the mon. Thus Moshe did not institute it prior to the falling of the mon, and that is why he instituted it before mattan Torah.

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
The Iron Dome was called on for the first time in 2013 to intercept a missile fired by terrorists in Sinai at Eilat.
Iron Dome: Israel Ends the Long Battlefield Reign of the Missile
Latest Judaism Stories
15th century Book of the Torah

This week’s parsha offers a new covenant; a covenant that speaks to national life unlike any other

Leff-091214

All Jews are inherently righteous and that is why we all have a portion in the World to Come.

Grunfeld-Raphael-logo

If mourning is incompatible with Yom Tov, why is it not incompatible with Shabbat?

Taste-of-Lomdus-logo

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

How can the Torah expect me today, thousands of years after the mitzvahs were given, to view each mitzvah as if I’m fulfilling it for the first time?

Torah isn’t a theological treatise or a metaphysical system but a series of stories linked over time

In contrast to her Eicha-like lamentations of the previous hour or more, however, my youngest was now grinning from ear-to-ear.

An Astonishing Miracle
‘Why Bring the Infants to Hakhel?’
(Chagigah 3a)

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

e are in a time of serious crisis and must go beyond our present levels of chesed.

According to Ibn Ezra, the Torah was stressing through this covenant that hypocrisy was forbidden.

“Tony said that the code in most places in the U.S. is at least 36 inches for a residential guardrail,” replied Mr. Braun. “Some make it higher, 42, or even 52 inches for high porches. What is the required height according to halacha?”

Simcha is total; sahs is God’s joy in protecting us even when we are most vulnerable.

Not only do we accept You as our King, it is our greatest desire that the name of Your Kingdom be spread throughout the entire universe.

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

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.

The Rambam says that in order to honor Shabbos, one must wash his hands, face, and feet with warm water on Friday.

The talmid is not allowed to speak up due to any fear. If he remains silent, he is in violation of this prohibition.

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

Scan this QR code to visit this page online: