Shulchan Aruch, Orach Chayim Siman 167

Siman 167

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א בּוֹצֵעַ בַּפַּת, בַּמָּקוֹם שֶׁנֶּאֱפָה הֵיטֵב, וּבְפַת דִּידָן יֵשׁ לִבְצֹעַ בְּצַד הַפַּת וְיַחְתֹּךְ מְעַט מִצַּד הָעֶלְיוֹן וְהַתַּחְתּוֹן (הַגָּהוֹת מַיְמוֹנִי פ"ז מֵהִלְכוֹת בְּרָכוֹת), וְיַחְתֹּךּ פְּרוּסַת הַבְּצִיעָה; וְצָרִיךְ לַחְתֹּךְ מְעַט, שֶׁאִם יֶאֱחֹז בַּפְּרוּסָה יַעֲלֶה שְׁאָר כִּכָּר עִמּוֹ, שֶׁאִם לֹא כֵן חָשׁוּב כִּפְרוּסָה, וְיַנִּיחֶנָּה מְחֻבֶּרֶת לַפַּת וְיַתְחִיל לְבָרֵךְ וְאַחַר שֶׁסִיֵּם הַבְּרָכָה יַפְרִידֶנָּה, כְּדֵי שֶׁתִּכְלֶה הַבְּרָכָה בְּעוֹד שֶׁהַפַּת שָׁלֵם; וְלֹא יִבְצַע פְּרוּסָה קְטַנָּה, מִפְּנֵי שֶׁנִּרְאֶה כְּצַר עַיִן, וְלֹא פְּרוּסָה יוֹתֵר מִכַּבֵּיצָה, מִפְּנֵי שֶׁנִּרְאֶה כִּרְעַבְתָּן. הַגָּה: וּבְשַׁבָּת לֹא יַחְתֹּךְ בַּכִּכָּר עַד אַחַר הַבְּרָכָה, כְּדֵי שֶׁיִּהְיוּ הַכִּכָּרוֹת שְׁלֵמוֹת (תוס' וּמָרְדְּכַי פ' כֵּיצַד מְבָרְכִין). וּמִכָּל מָקוֹם אִם שָׁכַח וְחָתַךְ כְּמוֹ בַּחֹל, אֵינוֹ מַזִּיק (מָרְדְּכַי). וְנִרְאֶה הָא דְּלֹא יִבְצַע יוֹתֵר מִכַּבֵּיצָה, הַיְנוּ דַּוְקָא בַּחֹל וְאוֹכֵל לְבַדּוֹ, אֲבָל בְּשַׁבָּת אוֹ שֶׁאוֹכֵל עִם הַרְבֵּה בְּנֵי אָדָם וְצָרִיךְ לִתֵּן מִן הַפְּרוּסָה לְכָל אֶחָד כַּזַּיִת, מֻתָּר לִבְצֹעַ כְּפִי מַה שֶּׁצָּרִיךְ לוֹ. וְע"ל סי' רע"ד.

1 The place and time of breaking the bread, and who breaks it – containing 20 sections: One should break the bread at the place where it is well baked. (And with our bread, one should break it on the side of the loaf and cut slightly from the top and bottom—Hagahot Maimoni, chapter 7 of Hilchot Berachot). He should cut the piece to be broken, and he must cut it slightly, so that if he were to hold the slice, the rest of the loaf would be lifted with it. For if not, it is considered as already sliced. He should leave it attached to the loaf and begin the blessing, and after he concludes the blessing, he should separate it—so that the blessing concludes while the bread is still whole. And he should not break off a piece that is too small, because that appears stingy, nor a piece larger than the size of a kebeitza (an egg), because that appears gluttonous. Rema: On Shabbat, one should not cut the loaf before the blessing, so that the loaves remain whole (Tosafot and Mordechai, chapter "Keitzad Mevarchin"). Nevertheless, if he forgot and cut it as on a weekday, it is not harmful (Mordechai). And it seems that the restriction not to break more than a kebeitza applies only on weekdays and when eating alone, but on Shabbat or when eating with many people—and he must give each person a kezayit—it is permitted to break off as much as needed. See also Siman 274.

ב יְבָרֵךְ: הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ. וְאִם רַבִּים מְסֻבִּים יְכַוְּנוּ לִבָּם לִשְׁמֹעַ בְּרָכָה וְיַעֲנוּ אָמֵן, וְהַמְבָרֵךְ יְכַוֵּן לָאָמֵן שֶׁאוֹמְרִים (אוֹר זָרוּעַ). יִתֵּן רֶוַח בֵּין לֶחֶם וּבֵין מִן.

2 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].

ג אֵין לְבָרֵךְ קֹדֶם שֶׁיִּתְפֹּס הַלֶּחֶם.

3 Do not bless "Hamotzi" before grasping the bread.

ד יִתֵּן שְׁתֵּי יָדָיו עַל הַפַּת בִּשְׁעַת בְּרָכָה, שֶׁיֵּשׁ בָּהֶן י' אֶצְבָּעוֹת כְּנֶגֶד י' מִצְווֹת הַתְּלוּיוֹת בַּפַּת וּלְכָךְ יֵשׁ י' תֵּבוֹת בְּבִרְכַּת הַמּוֹצִיא וְי' תֵּבוֹת בַּפָּסוּק מַצְמִיחַ חָצִיר לַבְּהֵמָה (תְּהִלִּים קד, יד) וְי' תֵּבוֹת בַּפָּסוּק עֵינֵי כָּל אֵלֶיךָ יְשַׂבֵּרוּ (תְּהִלִּים קמה, טו) וְי' תֵּבוֹת בַּפָּסוּק אֶרֶץ חִטָּה וּשְׂעוֹרָה (דְּבָרִים ח, ח) וְי' תֵּבוֹת בַּפָּסוּק וְיִתֶּן לְךָ (בְּרֵאשִׁית כז, כח).

4 Put both hands on the bread when you are about to bless "Hamotzi"; for the 10 fingers are reflective of the 10 mitzvot that are dependent on bread. Additionally, there are 10 words in the blessing of "Hamotzi" and 10 words in the following verses: Psalms 104:14, "He causes the grass to grow for the cattle, and grass for the service of man: that he may bring forth bread out of the land." Psalms 145:15, "The eyes of all look to you expectantly, and you give them their food at the proper time." Deuteronomy 8:8, "A land of wheat and barley, of vines, figs, and pomegranates, a land of olive trees and honey." Bresheit 27:28, "May G!d give you from the dew of heaven and fat of the earth, and an abundance of grain and wine."

ה לֹא יִבְצַע עַד שֶׁיָּבִיאוּ לְפָנָיו מֶלַח אוֹ לִפְתָּן (פי' רַשִׁ"י כָּל דָּבָר הַנֶּאֱכָל עִם הַפַּת) לְלַפֵּת בּוֹ פְּרוּסַת הַבְּצִיעָה, וְאִם הִיא נְקִיָּה אוֹ שֶׁהִיא מְתֻבֶּלֶת בְּתַבְלִין אוֹ בְּמֶלַח כְּעֵין שֶׁלָּנוּ אוֹ נִתְכַּוֵּן לֶאֱכֹל פַּת חֲרֵבָה, אֵינוֹ צָרִיךְ לְהַמְתִּין. הַגָּה: וּמִכָּל מָקוֹם מִצְוָה לְהַנִּיחַ עַל כָּל שֻׁלְחָן מֶלַח קֹדֶם שֶׁיִּבְצַע, כִּי הַשֻּׁלְחָן דּוֹמֶה לְמִזְבֵּחַ וְהָאֲכִילָה לְקָרְבָּן, וְנֶאֱמַר: עַל כָּל קָרְבָּנְךְ תַּקְרִיב מֶלַח (וַיִּקְרָא ב, יג) (בֵּית יוֹסֵף בְּשֵׁם שִׁבּוֹלֵי הַלֶּקֶט) וְהוּא מָגֵן מִן הַפֻּרְעָנֻיּוֹת (תוס' וְהַגָּהוֹת אֲשֵׁרִי פֶּרֶק כֵּיצַד מְבָרְכִין) וְע"ל סוֹף סִימָן ק"ע.

5 He should not break (the bread) until they bring before him salt or a condiment (Rashi explains: anything that is eaten with bread) with which to dip the piece of bread. But if the bread is clean (i.e., of fine quality) or seasoned with spices or salt like ours, or if he intends to eat dry bread, he does not need to wait. Rema: Nevertheless, it is a mitzvah to bring salt to every table before breaking the bread, because the table is likened to the altar and the eating to a sacrifice, and it is said, "On all your offerings you shall offer salt" (Beit Yosef in the name of Shibbolei HaLeket). And it protects from calamity (Tosafot and Hagahot Ashri, chapter "Keitzad Mevarchin", and see the end of Siman 170).

ו יֹאכַל מִיָּד וְלֹא יָשִׂיחַ בֵּין בְּרָכָה לַאֲכִילָה; וְאִם שָׂח, צָרִיךְ לַחֲזֹר וּלְבָרֵךְ אֶלָּא אִם כֵּן הָיְתָה הַשִּׂיחָה בִּדְבָרִים מֵעִנְיַן דְּבָרִים שֶׁמְּבָרְכִין עָלָיו, כְּגוֹן שֶׁבֵּרַךְ עַל הַפַּת וְקֹדֶם שֶׁאָכַל אָמַר הָבִיאוּ מֶלַח אוֹ לִפְתָּן תְּנוּ לִפְלוֹנִי לֶאֱכֹל, תְּנוּ מַאֲכָל לַבְּהֵמָה וְכַיּוֹצֵא בְּאֵלּוּ, אֵינוֹ צָרִיךְ לְבָרֵךְ. הַגָּה: וּמִכָּל מָקוֹם לְכַתְּחִלָּה לֹא יַפְסִיק כְּלָל (כָּל בּוֹ), וְהָא דְּאִם שָׂח דְּבָרִים בְּטֵלִים צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, הַיְנוּ דַּוְקָא שֶׁשָּׂח קֹדֶם שֶׁאָכַל הַבּוֹצֵעַ, אֲבָל אַחַר כָּךְ לָא הָוֵי שִׂיחָה הֶפְסֵק, אַף עַל פִּי שֶׁעֲדַיִן לֹא אָכְלוּ אֲחֵרִים הַמְסֻבִּים, כְּבַר יָצְאוּ כֻּלָּם בַּאֲכִילַת הַבּוֹצֵעַ, כִּי אֵין צְרִיכִים כֻּלָּם לֶאֱכֹל מִן פְּרוּסַת הַבּוֹצֵעַ, רַק שֶׁעוֹשִׂין כֵּן לְחִבּוּב מִצְוָה (רוֹקֵחַ וְאוֹר זָרוּעַ).

6 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).

ז רְאוּבֵן שֶׁהָיָה נוֹטֵל יָדָיו לַאֲכִילָה, וְיַעֲקֹב הָיָה מְבָרֵךְ הַמּוֹצִיא וְנִתְכַּוֵּן לְהוֹצִיא הַשּׁוֹמְעִים, וְאַחַר כָּךְ נִגֵּב רְאוּבֵן יָדָיו וּבֵרַךְ עַל נְטִילַת יָדַיִם, לָא הָוֵי הֶפְסֵק וְיוֹצֵא בְּבִרְכַּת יַעֲקֹב, וְאֵינוֹ צָרִיךְ לַחֲזֹר וּלְבָרֵךְ בִּרְכַּת הַמּוֹצִיא.

7 If Reuven was washing his hands for eating, and Yaakov was reciting the HaMotzi blessing with the intention to fulfill the obligation on behalf of the listeners, and afterward Reuven dried his hands and recited the blessing over washing hands (Al Netilat Yadayim)—this is not considered an interruption, and he fulfills his obligation with Yaakov’s HaMotzi blessing and does not need to recite the HaMotzi blessing again.

ח שָׁכַח וְאָכַל וְלֹא בֵּרַךְ הַמּוֹצִיא, אִם נִזְכַּר בְּתוֹךְ הַסְעֻדָּה מְבָרֵךְ, וְאִם לֹא נִזְכַּר עַד שֶׁגָּמַר סְעוּדָתוֹ, אֵינוֹ מְבָרֵךְ.

8 If one forgot and ate without reciting the HaMotzi blessing, then if he remembers during the meal, he should recite the blessing. But if he only remembers after he has finished his meal, he does not recite the blessing.

ט אִם הוּא מְסֻפָּק אִם בֵּרַךְ הַמּוֹצִיא אִם לָאו, אֵינוֹ חוֹזֵר וּמְבָרֵךְ.

9 If one is in doubt whether or not he recited the HaMotzi blessing, he does not go back and recite the blessing.

י אִם בִּמְקוֹם בִּרְכַּת הַמּוֹצִיא בֵּרַךְ: שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ, אוֹ שֶׁאָמַר: בְּרִיךְ רַחֲמָנָא מַלְכָּא מַארֵיהּ דְּהַאי פִּתָּא, יָצָא.

10 If, instead of the HaMotzi blessing, he recited Shehakol Nihyah Bidvaro, or said Barich Rachmana Malka Marei Dehai Pita ("Blessed is the Merciful One, King, Master of this bread") — he has fulfilled his obligation.

יא אִם הָיוּ שְׁנַיִם אוֹ רַבִּים, אֶחָד מְבָרֵךְ לְכֻלָּם; וְדַוְקָא הֵסֵבּוּ, שֶׁהוּא דֶּרֶךְ קֶבַע אוֹ בַּעַל הַבַּיִת עִם בְּנֵי בֵיתוֹ דְּהָוֵי כְּהֵסֵבּוּ (טוּר), אֲבָל אִם הָיוּ יוֹשְׁבִים בְּלֹא הֲסִבָּה, כֵּיוָן שֶׁאֵינָם נִקְבָּעִים יַחַד, כָּל אֶחָד מְבָרֵךְ לְעַצְמוֹ; וְאִם אָמְרוּ: נֹאכַל כָּאן אוֹ בְּמָקוֹם פְּלוֹנִי, כֵּיוָן שֶׁהֵכִינוּ מָקוֹם לַאֲכִילָתָן, הָוֵי קֶבַע וַאֲפִלּוּ בְּלֹא הֲסִבָּה, וְהָאִדָּנָא שֶׁאֵין אָנוּ רְגִילִים בַּהֲסִבָּה, יְשִׁיבָה דִּידָן בְּשֻׁלְחָן אֶחָד אוֹ בְּלֹא שֻׁלְחָן בְּמַפָּה אַחַת, הָוֵי קְבִיעוּת; וַאֲפִלּוּ לִבְנֵי חֲבוּרָה כַּהֲסִבָּה דִּידְהוּ דָּמִי. וּלְדִידָן, אֲפִלּוּ קָבְעוּ מָקוֹם לַאֲכִילָתָן, אוֹ בַּעַל הַבַּיִת עִם בְּנֵי בֵּיתוֹ, לֹא מְהָנֵי אֶלָּא אִם כֵּן יָשְׁבוּ בְּשֻׁלְחָן א' אוֹ בְּמַפָּה אַחַת.

11 If people were riding and they decided to eat they constitute a single group even though each person eats from his own loaf as long as they are all standing in a single location. If they were eating as the animals were walking they do not constitute a single group. If they were eating spread out in a field they do not form a single group even if they are eat- ing at the same time and from a single loaf of bread since they did not set themselves in their place.

יב אִם הָיוּ רוֹכְבִים וְאָמְרוּ: נֹאכַל, אַף עַל פִּי שֶׁכָּל אֶחָד אוֹכֵל מִכִּכָּרוֹ, שֶׁלֹּא יָרְדוּ מֵהַבְּהֵמוֹת, מִצְטָרְפִין כֵּיוָן שֶׁעָמְדוּ בְּמָקוֹם אֶחָד, אֲבָל אִם הָיוּ אוֹכְלִים וְהוֹלְכִים, לֹא; וְאִם הָיוּ אוֹכְלִים בְּשָׂדֶה מְפֻזָּרִים וּמְפֹרָדִים, אַף עַל פִּי שֶׁאוֹכְלִים כֻּלָּם בְּשָׁעָה אַחַת וּמִכִּכָּר אֶחָד, כֵּיוָן שֶׁלֹּא קָבְעוּ מָקוֹם, וְאוֹכְלִים מְפֻזָּרִים, אֵינָם מִצְטָרְפִין.

12 If they were riding and said, "Let us eat," then even if each one eats from his own loaf and they did not dismount from their animals, they are considered joined (for purposes such as zimun)—since they are standing in one place. But if they are eating while walking, they are not considered joined. And if they are eating scattered and separated in a field—even if they are all eating at the same time and from the same loaf—since they did not establish a place and are eating while dispersed, they are not considered joined....

יג הֵיכָא דְּלֹא קָבְעוּ מָקוֹם דְּאָמְרִינַן שֶׁכָּל אֶחָד מְבָרֵךְ לְעַצְמוֹ, אִם כִּוֵּן הַמְבָרֵךְ לְהוֹצִיאָם וְהֵם נִתְכַּוְּנוּ לָצֵאת, יָצְאוּ.

13 In a case where they did not establish a fixed place—where we say that each one recites the blessing for himself—if the one reciting the blessing intended to fulfill the obligation on their behalf, and they intended to be fulfilled by his blessing, then they have fulfilled their obligation.

יד אִם הַמְסֻבִּים רַבִּים, גָּדוֹל שֶׁבְּכֻלָּם בּוֹצֵעַ. הַגָּה: אִם הֵם שָׁוִים וְאֶחָד מֵהֶן כֹּהֵן, מִצְוָה לְהַקְדִּימוֹ; וְאִם הַכֹּהֵן עַם הָאָרֶץ, תַּלְמִיד חָכָם קוֹדֵם לוֹ; וְאִם הַכֹּהֵן גַּם כֵּן תַּלְמִיד חָכָם, אֶלָּא שֶׁהוּא פָּחוֹת מִן הַשֵּׁנִי, טוֹב לְהַקְדִּימוֹ אֲבָל אֵין חִיּוּב בַּדָּבָר. וע"ל סי' ר"א (וּמָרְדְּכַי פ' בְּנֵי הָעִיר בֵּית יוֹסֵף סי' קל"ה בְּשֵׁם רַשְׁבָּ"א) וְאִם יֵשׁ עִמָּהֶם בַּעַל הַבַּיִת, הוּא בּוֹצֵעַ וַאֲפִלּוּ אִם הָאוֹרֵחַ גָּדוֹל וְהַמְבָרֵךְ יֹאמַר תְּחִלָּה בִּרְשׁוּת מוֹרַי וְרַבּוֹתַי (אוֹר זָרוּעַ וּבֵית יוֹסֵף בְּשֵׁם שִׁבּוֹלֵי לֶקֶט).

14 If there are many participants at the table, the greatest among them breaks the bread. Rema: If they are equal and one of them is a Kohen, it is a mitzvah to give him precedence. But if the Kohen is an ignoramus and the other is a Torah scholar, the scholar takes precedence. And if the Kohen is also a Torah scholar, but of a lesser level than the other, it is preferable to give him precedence, but it is not an obligation (see also Siman 281 and Mordechai, chapter "Bnei HaIr", and Beit Yosef in Siman 135 in the name of the Rashba). And if there is a host among them, he is the one who breaks the bread, even if the guest is greater. [And the one reciting the blessing should begin by saying, "With the permission of my teachers and masters."] (Or Zarua and Beit Yosef in the name of Shibbolei HaLeket).

טו אֵין הַמְסֻבִּין רַשָּׁאִים לִטְעֹם עַד שֶׁיִּטְעֹם הַבּוֹצֵעַ. אֲבָל מֻתָּר לָתֵת לְכָל אֶחָד חֶלְקוֹ קוֹדֵם שֶׁאוֹכֵל הוּא, וְהֵם יַמְתִּינוּ עַד שֶׁיֹּאכַל הוּא (תּוֹס' וּמָרְדְּכַי פֶּרֶק ג' שֶׁאָכְלוּ); וְאִם כָּל אֶחָד אוֹכֵל מִכִּכָּרוֹ וְאֵין כֻּלָּם זְקוּקִים לַכִּכָּר שֶׁבְּיַד הַבּוֹצֵעַ, רַשָּׁאִים לִטְעֹם קֹדֶם; וְאִם הוּא שַׁבָּת, צָרִיךְ שֶׁיְּהֵא לִפְנֵי הַמְסֻבִּים לֶחֶם מִשְׁנֶה חוּץ מִמַּה שֶּׁלִּפְנֵי הַבּוֹצֵעַ, וְאָז יִהְיוּ רַשָּׁאִים לִטְעֹם קֹדֶם הַבּוֹצֵעַ.

15 The participants at the table are not allowed to taste until the one who breaks the bread tastes first. However, it is permitted to give each one their portion before he eats. (Tosafot and Mordechai, chapter 3 of "Sha'alu"). If each person is eating from their own loaf, and not all are dependent on the loaf of the one breaking the bread, they are allowed to taste before him. But if it is Shabbat, there must be two loaves of bread in front of the participants, aside from what is in front of the one breaking the bread. In that case, they may taste before the one breaking the bread.

טז אֵין הַבּוֹצֵעַ רַשַּׁאי לִבְצֹעַ עַד שֶׁיִּכְלֶה אָמֵן מִפִּי רֹב הָעוֹנִים.

16 The one breaking the bread is not permitted to break the bread until the "Amen" is completed by the majority of those answering.

יז הַבּוֹצֵעַ פּוֹשֵׁט יָדוֹ תְּחִלָּה לַקְּעָרָה לֶאֱכֹל, וְאִם בָּא לַחֲלֹק כָּבוֹד לְמִי שֶׁגָּדוֹל מִמֶּנּוּ, רַשַּׁאי.

17 The one breaking the bread should first extend his hand to the dish to eat. However, if he wishes to show respect to someone greater than him, he is permitted to give the portion to that person first.

יח הַבּוֹצֵעַ נוֹתֵן פְּרוּסָה לִפְנֵי כָּל אֶחָד וְהָאֶחָד נוֹטֵל פְּרוּסָה בְּיָדוֹ, וְאֵין הַבּוֹצֵעַ נוֹתֵן בְּיַד הָאוֹכֵל אֶלָּא אִם כֵּן הָיָה אָבֵל. פֵּרְשָׂה צִיּוֹן בְּיָדֶיהָ (אֵיכָה א, יז) רֶמֶז לִפְרוּסַת הַמּוֹצִיא שֶׁנּוֹתְנִין בְּיָדוֹ בִּשְׁעַת אֲבֵלוּת (בֵּית יוֹסֵף וְאַבּוּדַרְהַם בְּשֵׁם רַמְבַּ"ם פ"ז מֵהִלְכוֹת בְּרָכוֹת וּתְשׁוּבוֹת הָרַשְׁבָּ"א).

18 The one breaking the bread gives a slice to each person, and each person takes the slice in their hand. The one breaking the bread does not give it directly into the hand of the eater, unless it is during a period of mourning. (Beit Yosef and Abudraham in the name of the Rambam, chapter 7 of Hilchot Berachot, and Responsa Rashba). (The reference to "and she shall stretch forth her hand" indicates a symbolic gesture during mourning, where the slice of bread is handed in a specific manner during times of grief.)

יט מִי שֶׁאֵינוֹ אוֹכֵל אֵינוֹ יָכוֹל לְבָרֵךְ בִּרְכַּת הַמּוֹצִיא לְהוֹצִיא הָאוֹכְלִים, אֲבָל לִקְטַנִּים יָכוֹל לְבָרֵךְ אַף עַל פִּי שֶׁאֵינוֹ אוֹכֵל עִמָּהֶם, כְּדֵי לְחַנְּכָם בְּמִצְווֹת.

19 One who is not eating cannot recite the HaMotzi blessing to fulfill the obligation of those eating. However, he can recite it for children, even if he is not eating with them, in order to train them in the mitzvah.

כ אֲפִלּוּ בְּשַׁבָּת, שֶׁהוּא חַיָּב לֶאֱכֹל פַּת, לֹא יְבָרֵךְ לוֹ חֲבֵרוֹ בִּרְכַּת הַמּוֹצִיא, אִם אֵינוֹ אוֹכֵל; וְלֹא שָׁרֵי לְבָרֵךְ לַאֲחֵרִים אַף עַל פִּי שֶׁאֵינוֹ טוֹעֵם, אֶלָּא בִּרְכַּת הַמּוֹצִיא דְּמַצָּה בְּלֵיל רִאשׁוֹן שֶׁל פֶּסַח, וּבִרְכַּת הַיַּיִן דְּקִדּוּשׁ, בֵּין שֶׁל לַיְלָה בֵּין שֶׁל יוֹם. הַגָּה: וְיֵשׁ לֶאֱכֹל הַפְּרוּסָה שֶׁבָּצַע עָלֶיהָ קֹדֶם שֶׁיֹּאכַל פַּת אַחֵר, שֶׁתְּהֵא נֶאֱכֶלֶת לְתֵאָבוֹן, וְהוּא מִשּׁוּם חִבּוּב מִצְוָה (אָגוּר וּבֵית יוֹסֵף בְּשֵׁם שִׁבּוֹלֵי לֶקֶט).

20 Even on Shabbat, when one is obligated to eat bread, his friend cannot recite the HaMotzi blessing for him if he is not eating. It is not permitted for him to bless others, even if he is not tasting the bread himself, except for the HaMotzi blessing on matzah on the first night of Passover and the blessing over the wine for Kiddush, both at night and during the day. Rema: One should eat the piece of bread that was broken for the blessing before eating any other bread, and it should be eaten with appetite, as it enhances the mitzvah. (Agar and Nishmat Yisrael in the name of Shibbolei HaLeket).

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