by Rabbi Yair Hoffman Today the 24th of Cheshvan is the Yahrtzeit of Rav Dovid Kviat zatzal, one of my Rebbeim.  In honor of the yahrtzeit is some Torah that he said.  May his neshama be a meilitz yosher for us all. What happens when the doctor says that a sick person must eat something forbidden?  Does he recite a bracha or not? Many of us are familiar with the verse in Tehillin (10:3) “Botzea beireich ni’aitz Hashem — A thief who blesses blasphemes Hashem.” The Gemorah uses this verse to describe someone who blesses on stolen food. The Mishna Brurah (196:3), based on the Rambam and Poskim, rules that it is not only stolen food to which this verse can be applied — but also to someone who purposefully eats non-kosher food. THE RAMBAM’S VIEW The Rambam (1138-1204) in Hilchos Brachos 1:19 rules that one who eats any forbidden item , whether purposefully or in error, makes neither a beginning bracha nor an after-bracha. THE RAAVAD’S VIEW Interestingly enough, the Raavad (1125-1198) argues on this principle of the Rambam! He writes that the Rambam made a great error here, and that the Gemorah in Brachos 45a only states that it is Zimun that is forbidden.   But a beginning Bracha or an after-bracha – why shouldn’t they recite it?  They are deriving hanaah – benefit! EXPLAINING THE MACHLOKES My Rebbe, Rav Dovid Kviat zatzal, a Rosh Yeshiva in Mirrer Brooklyn, one of the last of the Alter Mirrers – those who were in the Mirrer Yeshiva and travelled to China to remain throughout the war, provides the following explanation (see Sukas Dovid on Kesuvos 81a-82b): It appears that they are arguing on the essential nature of what Chazal enacted a blessing upon.  The Rambam holds that they enacted the blessing upon the hanaah – the benefit one receives from the [food]  item.   Therefore, since the food item is forbidden, and the benefit one receives from the food item is likewise forbidden – we do not recite a bracha.  This is true even if it was beshogaig – by accident – because, at the end of the day, the benefit he received from the food item is forbidden to him. The Raavad holds that the blessing was ordained upon the benefit he receives in being satiated, no longer hungry.  That is the intestinal benefit, so to speak.  Therefore, the fact that he is now full and no longer hungry is not, in its essence, forbidden.  He would, therefore, recite a blessing.  This is the Raavad’s intention when he writes, “But a beginning bracha or an after-bracha why shouldn’t they bless – since they benefitted?” According to this explanation, even the Rambam would hold that a blessing would be recited regarding: A dangerously ill sick person who is required to eat something forbidden A dangerously ill person who is required to eat on Yom Kippur The reason is that since in these cases it is permitted for him to eat in these circumstances, it is a permitted benefit, and the [food] item is considered like a chaifetz shel heter – a permitted item.  The reason is that he is performing a Mitzvah – as the Torah states (Vayikra 18:5), “And you shall live by them” and he is obligated to eat.  We […]