Covering the knife
[1] (halacha 1016)
Question: Why do we cover the knife during Birkas HaMazon?
Answer: Regarding the reason for covering the knife during Birkas HaMazon we find several reasons among the Rishonim and the Acharonim:
a) The Rokeach wrote1: 'We cover the knife during Birkas HaMazon on account of "you shall not lift up iron upon them"2. In the Mechilta3 [it states that] it is not right that the shortener be lifted up over the lengthener, and the table is like the altar, as at the end of [Maseches] Chagigah.'
And in the Shibolei HaLeket4 he wrote: 'The custom is to remove the knife from the table at the time of the bracha, and some have the custom to spread a cloth over it, and they give a reason for the matter, as we say: One who lengthens [his time] at his table, his days and years are lengthened for him, and we say at the end of Maseches Chagigah5 R' Yochanan and R' Shimon ben Lakish, both of whom said: When the Beis HaMikdash was standing, the altar would atone for a person; once the Beis HaMikdash was destroyed, a person's table became an altar of atonement for him, as it says "The altar was wood, three cubits, etc." and "and he spoke to me, this is the table that is before Hashem"6 — it opened with "altar" and concluded with "table," teaching us that the table is called an altar; and it is written regarding the altar "you shall not lift up iron upon them," and the reason that the altar atones for a person and lengthens days, here too the table lengthens a person's days, and the knife shortens, [so] it is not right that the shortener should come over the lengthener.
And the Abudraham7 wrote: 'And the world has the custom that when they recite Birkas HaMazon they remove the knife from the table. And the reason is from what we say in Perek HaRo'eh8 "The altar was wood, three cubits its height and its length two cubits, and its corners and its length and its walls were wood," "and he spoke to me, this is the table that is before Hashem." It opened with "altar" and concluded with "table." R' Yochanan said, and some say R' Elazar: When the Beis HaMikdash was standing, the altar atoned for a person, and now that the Beis HaMikdash is not standing, his table atones for him. And this is what we say there: Anyone who lengthens [his time] at his table, his days and years are lengthened for him; and the reason is that when he lengthens at his table, a poor person will come and benefit from that table. And there is no greater tzedakah than this, and it is written9 "and tzedakah saves from death." And behold, the table in the house is like the altar in the Beis HaMikdash: just as the altar atones, so too the table atones, and the iron shortens a person's days, and it is not fitting to leave it at the time of the bracha at the place of atonement that lengthens a person's days'.
And in the Tola'as Yaakov10 he wrote: 'And the reason is because the table is called an altar, and regarding the altar we were warned "you shall not build them of hewn stone, etc.," and iron is not mentioned in the Mishkan, and regarding the Mikdash it is written "and hammers and the axe, any iron tool was not heard in the house while it was being built," and the reason is that iron alludes to the power of Esav, the secret of the dross that issues from the fear of Yitzchak, and concerning him it is written "and Esav I hated," and therefore it is distanced from the Mikdash, for he has no portion in the inheritance of Yisrael nor in their faith, and the verse speaks of the lower Mikdash and alludes to the upper Mikdash, and we were warned to remove it from the table so that it not be found there at the time when the bracha takes effect and take a portion, for he has no portion in it; and he has already taken his portion, which is the impurity of the hands, and concerning this it is written "and in his joy no stranger shall partake." And further, because the sword, the secret of Esav's sword, shortens a person's days and is the cause of destruction and ruin, and the table is in place of the altar, which lengthens a person's days and is the cause of the world's existence and tranquility, and it is not right that the shortener be lifted up over the lengthener, as it is stated in the Midrash Yelamdenu, Parshas Vayishma Yisro ..'.
b) Shibolei HaLeket there: 'And from one chaver, and Rabbi Simcha was his name, I heard another reason: that once someone was reciting Birkas HaMazon, and when he reached "Boneh Yerushalayim" the destruction of the Beis HaMikdash came to his mind, and he took the knife and thrust it into his heart, and therefore they had the custom to remove it from the table at the time of Birkas HaMazon'.
c) Mateh Moshe11: 'I further found in the name of Ben Dinai, that since the blessing of Yaakov Avinu is "from the dew of heaven and from the fatness of the earth and abundance of grain and wine"12, and the blessing of Esav is "by your sword you shall live"13, therefore now during Birkas HaMazon, when we mention the blessing of the Land, which is the blessing of Yaakov, we cover the knife, which is the blessing of Esav, for the scepter of wickedness shall not rest upon the lot of the righteous'.
d) And the Mateh Moshe further wrote: 'And I shall respond and say, I too [offer] a reason for the matter: for it is known that all the letters of the alef-beis are in Birkas HaMazon except for the pei, and the Rokeach wrote in siman 337 and the Tashbetz siman 315 that they came to inform us that no angel — af, tzaf, ketzef, anaf, za'af, negef, hashef — has dominion over any meal at which Birkas HaMazon is recited at its proper time and with intention, end quote. Behold it has been explained to you that the sword of the Angel of Death does not have dominion at the time when Birkas HaMazon is recited, therefore we cover the knife to allude to this, that at the time of Birkas HaMazon the sword of the Angel of Death does not have dominion'.
e) And in the Kaf HaChaim14 he wrote: 'And further it appears to me [there is] another reason: because in Birkas HaMazon we request that Yerushalayim and the Beis HaMikdash be built as an eternal structure, and "a palace shall sit upon its proper place," and concerning that time it is said "nation shall not lift up sword against nation, etc.," we cover the knife in Birkas HaMazon to allude that with Hashem's help our request for the building of Yerushalayim and the Beis HaMikdash will be fulfilled and sword and war will no longer be seen in the world, may it come speedily in our days'.
> Thus we have seen several reasons why one must cover the knife at the time of the bracha, and in the next halacha we will see the details of this law
Notes:
1 הל' סעודה סי' שלב ↩
2 דברים כז, ה ↩
3 פרשה יא אות ח ↩
4 סדר ברכות סי' קנה ↩
5 כז, א ↩
6 יחזקאל מא, כב ↩
7 ברכת הלחם זימון ברכת המזון ↩
8 נה, א ↩
9 משלי י, ב ↩
10 סוד ברכת הנהנין ↩
11 עמוד העבודה סי' שד ↩
12 בראשית כז, כח ↩
13 שם מ ↩
14 או"ח סי' קפ ס"ק טו ↩
[2] (halacha 1017)
Question: On Shabbos and Yom Tov is it also necessary to cover the knife?
Answer: The Beis Yosef1 cited the two reasons of the Rishonim brought in the previous halacha: (a) 'The Rokeach wrote in siman 332: We cover the knife during Birkas HaMazon on account of "you shall not lift up iron upon them"; in the Mechilta [it states] it is not right that the shortener be lifted up over the lengthener, and the table is like the altar, as at the end of Chagigah .. (b) From the chaver Rabbi Simcha I heard another reason: once someone was reciting Birkas HaMazon, and when he reached the bracha of Boneh Yerushalayim and remembered the destruction of the Beis HaMikdash, he took the knife and thrust it into his belly, and therefore they had the custom to remove it at the time of the bracha'.
And the Beis Yosef concluded: 'And the custom on Shabbosos and Yamim Tovim is not to cover the knife, and according to the reason of Rabbi Simcha there is no distinction between Shabbos and a weekday, but in any case the custom of Yisrael is Torah'.
And so the author ruled in the Shulchan Aruch as halacha1: 'We have the custom to cover the knife during Birkas HaMazon2, and they had the custom not to cover it on Shabbos and Yom Tov'.
However, the poskim discussed his words: why is it specifically according to the reason of Rabbeinu Simcha that there is no distinction between Shabbos and a weekday, as follows:
The Levush wrote3: 'And the Beis Yosef wrote upon it that according to this reason there is no distinction between Shabbos and a weekday, which implies that according to the first reason there is a distinction, and so he wrote in his Shulchan Aruch, that such is the custom in his land, and these are his words: They had the custom not to cover them on Shabbos and Yom Tov, end quote. And it requires investigation: how is Shabbos and Yom Tov different from a weekday even according to the first reason — on Shabbos and Yom Tov is the table not called an altar as on a weekday? And I am able to say that in his lands they hold like the first reason, and they have this custom because they explain that the reason of "you shall not lift up iron [upon them]" is that the removing of the knife is a sign so that it be a remembrance for us that they would not lift iron upon the altar at the time of its making during its building, and that we not err in this when we merit its building speedily in our days, but on Shabbos and Yom Tov, since it is already known that the building of the Beis HaMikdash does not override Shabbos and Yom Tov, therefore there is no need to make a remembrance for the prohibition of "you shall not lift up". And just as for this reason our custom in these lands is to say Mizmor LeSodah on a weekday and not to say it on Shabbos, as stated above in siman 51 [7], but regarding the knife I have not seen them practice so in these lands, that they do not distinguish between a weekday and Shabbos and Yom Tov. And it is possible that we hold like the second reason; alternatively, even according to the first reason we hold that the meaning of the reason "you shall not lift up" is not as they explain it, but rather it is a mere sign — just as the Almighty commanded regarding the altar "you shall not lift up iron [upon them]," and our Sages of blessed memory gave the reason that it is not right that the shortener be lifted up over the lengthener, so too our intention at our table, that we make a sign — for a sign is a [significant] matter — and we request before Him, may He be blessed, after He has merited us that our table be an altar before Him, may He be blessed, upon which we make a bracha to Him, may He be blessed, so too may He merit us to lengthen our days and not to shorten them through the iron that shortens, and according to this too there is no reason to distinguish between Shabbos and Yom Tov, it appears to me'.
> Thus the Levush wrote that he did not see in his land the custom to distinguish between a weekday and Shabbos and Yom Tov, [and he wrote to explain the distinction between the customs based on two approaches in the explanation of the first reason].
However, the Shelah4 wrote to reconcile the custom to distinguish between a weekday and Shabbos and Yom Tov: 'And in the Tola'as Yaakov he wrote a reason for the matter: that the lifting of iron upon the altar is forbidden because iron is the power of Esav, therefore it should be removed from upon the Mikdash, etc., and on Shabbos, when there is peace in everything and there is no Satan and no evil mishap, and those powers rest [from activity], there is no need to remove it, for there is no need to arouse them at all, (end of his words). Therefore on Shabbos one should not recall the destruction of the Beis HaMikdash, only the building of the Mikdash that will be built, and then it would also fit according to the words of the Rav Rabbi Simcha that the Beis Yosef brings'.
The Taz5 also wrote to explain that even according to the second reason there is reason to distinguish between Shabbos and a weekday: 'And a reason is needed why this was difficult for him specifically according to the reason of Rabbeinu Simcha and not according to the other reason; and it is possible that he says: even according to the reason of Rabbeinu Simcha, and all the more so according to the first reason — for according to Rabbeinu Simcha it would have been somewhat possible to say that on Shabbos and Yom Tov a person is not so distressed. And it appears to me that according to the reason of Rabbeinu Simcha it is well, for the decree they decreed in this was of the nature of the incident, as we find regarding Shabbos that a person may not go out in a nail-studded sandal because of an incident that occurred, and they decreed specifically like the incident that occurred with the nail-studded sandal, and likewise in the last chapter of Yevamos where they decreed regarding the waters of purification etc. because of an incident that occurred on a ship — so too here the incident occurred on a weekday, therefore they decreed thus specifically on a weekday, and see what I wrote above in siman 151:6 on this'.
The Eliyah Rabbah6 wrote like the words of the Shelah: 'And according to this [=the Tola'as Yaakov] the difficulty of the Beis Yosef is also resolved, for on Shabbos one does not recall the destruction and we do not suspect that he will take the knife and thrust it into his heart. And likewise in the responsa Be'er Eishek siman 27 he ruled that one should not cover [it] on Shabbos'.
And the Chida wrote7: 'It seems to me that I saw in a manuscript work from the holy Rav Maharam Cordovero zatzal that one should not cover it on Shabbos and Yom Tov. And likewise I saw from my grandfather's grandfather Mahara Azulai zlh"h in his manuscript glosses, that one does not cover on Shabbos and Yom Tov, for they are an allusion to the World to Come, at which time the kelipos will be sweetened and "death will be swallowed up forever," end of his words. And Maran in the Beis Yosef wrote that according to the reason of the one who recalled the destruction and thrust the knife there is no distinction between Shabbos and a weekday. However, the Rav Eliyah Rabbah reconciles [it] even according to this reason, see there'.
And as halacha the Rebbe wrote8: 'We have the custom to cover the knife during Birkas HaMazon, because the table resembles the altar, and regarding the altar it is said "you shall not lift up iron upon them," because the iron shortens a person's days and the altar lengthens a person's days, and it is not right that the shortener be lifted up over the lengthener; and the table too lengthens a person's days and atones for his sins through hosting guests, for great is the power of a [shared] morsel that brings the Shechinah to rest. And in many places they had the custom not to cover it on Shabbos and Yom Tov, for on a weekday we cover it because it is the power of Esav, and on Shabbos and Yom Tov there is no Satan and no evil mishap, and the custom of Yisrael is Torah'.
> Thus in practice we have the custom to cover the knife during Birkas HaMazon, except on Shabbos and Yom Tov when we do not cover
Notes:
1 או"ח סי' קפ ↩
2 שו"ע שם ס"ה ↩
3 להעיר מערוה"ש או"ח סי' קפ ס"ה שכתב: 'ודע דעכשיו אין רגילין ליזהר בזה ואין מכסין הסכינים בשעת ברהמ"ז'. וכ"כ בדרכי חיים ושלום אות שב ↩
4 או"ח שם ס"ה ↩
5 שער האותיות אות ק - קדושת האכילה ↩
6 או"ח שם ס"ק ג ↩
7 שם ס"ק ז ↩
8 ברכ"י או"ח סי' קפ ס"ק ד ↩
9 או"ח שם ס"ו ↩
[3] (halacha 1018)
Question: Is there a difference depending on what material the knife is made of?
Answer: Regarding the reason for the prohibition of leaving a knife during Birkas HaMazon, we saw in the previous halacha that some wrote that it is because the table resembles the altar, and the Torah said that it is forbidden to lift iron upon the altar; and regarding the altar it is stated in the Tosefta1: 'An altar of stones — "you shall not lift up iron upon them." And what did Scripture see to disqualify iron more than all kinds of metals? Because the sword is made from it, and the sword is a sign of punishment and the altar is a sign of atonement; one removes a thing that is a sign of punishment from a thing that is a sign of atonement'.
And in Maseches Semachos2 it is stated: 'It says regarding the stones of the altar "you shall not lift up iron upon them," and elsewhere it says "for your sword you have lifted upon it and have profaned it," and what makes iron different that it is disqualified for the altar from all kinds of metals? Because the sword is made from it, and the sword is a sign of curse, and the altar is a sign of blessing, and one removes a thing that is a sign of curse on account of a thing that is a sign of blessing'.
And so the Ramban wrote3: 'And this is the reason that Scripture mentioned explicitly "which you shall not build of hewn stone," for in your lifting upon them any iron to make them so, you have lifted your sword upon it that murders and multiplies slain, and you have profaned it. And for this reason there was no iron in the Mishkan, for even its pegs, which would have been better of iron, he made of copper. And likewise in the eternal House no iron tool was used, except for the knives, for slaughter is not [Temple] service. And Scripture did not forbid building hewn stone except by lifting iron upon them, for it explained "when you have lifted your sword upon it," and it is explained by this "you shall not lift up iron upon them"4, and if he comes to hew them with a silver tool or with a shamir that our Sages mentioned5, this is permitted, even though they are not whole'.
> Thus we have seen that regarding the altar only iron disqualifies and not other kinds of metals6.
Rabbeinu Bachya in his work Shulchan shel Arba, in continuation of the law of removing the knife from the table when one comes to make a bracha because the table is called an altar, writes that regarding the altar, if one made it hewn with a silver or gold tool it does not disqualify, 'and it is not called profanation except with iron, which is the sword,' and concludes 'and likewise regarding the table we were warned to remove the sword from upon it'.
And so the Magen Avraham wrote7: 'Not to cover it. For the reason is that the table resembles the altar, and regarding the altar it is written "you shall not lift up iron upon them," and on Shabbos one does not build an altar and there is no allusion to the altar, and according to this only a knife of iron must be covered'8.
But some wrote that according to the additional reason brought for covering the knife, then knives of other types of metal should also be covered and not only an iron knife, as the Pri Megadim wrote9: 'And see the Beis Yosef, what he wrote about an iron knife; it implies that according to the reason that someone recalled the destruction and thrust [it] into his belly, the same applies to all kinds of metals with which he could kill himself, but regarding the building of the altar and the sword being created to shorten, it implies specifically iron, not all kinds of metals10. And I, the poor one, am in doubt about this; see chapter 1 of Hilchos Beis HaBechirah, laws 8 and 14 [in the Kesef Mishneh], that a saw and the altar stones that the Greek kings defiled — perhaps with saws of metals other than iron it is impossible to be smooth without a notch, and it requires investigation11'.
As halacha the Rebbe wrote12 without qualification: 'We have the custom to cover the knife during Birkas HaMazon', and did not mention the words of the Magen Avraham, and based on this it was written in Chikrei Halachos13 that according to the opinion of the Rebbe even knives that are not of iron are fitting to be covered.
But on the other hand it is possible to say that the Rebbe did not write explicitly "only iron" because he relied on the continuation of his words concerning the altar14.
> Thus we have seen that the poskim disputed whether the custom to cover the knife is only for iron or also for knives made of other materials. [And it would seem that since there is no great trouble in it, it is fitting to cover every knife.]
Notes:
1 ב"ק פ"ז ה"ו, וראה מלאכת שלמה מידות פ"ג מ"ד: 'ובתוספתא דב"ק פ"ז משמע דשאר מיני מתכות לא נפסלו אפילו למזבח, והובאה בילקוט פ' משפטים סימן שי"ח' ↩
2 פ"ח הט"ז ↩
3 יתרו פ"כ פכ"ב ↩
4 דברים כז ה ↩
5 סוטה מח, ב ↩
6 ולהעיר מדברי הישועות מלכו בקרית ארבע על הרמב"ם הל' בית הבחירה פ"א הט"ז, וראה עוד הנסמן ברמב"ם מהדורת פרנקל ↩
7 שו"ע או"ח סי' קפ ס"ק ד ↩
8 וראה פסק"ת או"ח סי' קפ אות ה שלטעם שמדמים את זה ממש למזבח לכאורה נצטרך להחמיר ולסלק גם שאר מיני כלים של ברזל, ולא רק סכינים, [או עכ"פ לא לאחזם בברכה. וראה בן איש חי ש"א בלק אות ד, ורוח חיים פלאג'י סי' רו אות ב.] אך למעשה אין המנהג להקפיד אלא בסכין, שדומה לחרב וכתיב כי חרבך הנפת עליה וגו' ↩
9 א"א ס"ק ד. אך להעיר משיחת עשרה בטבת תשנ"ב (תו"מ ח"ב ע' 81) שחורבן הבית קשור לברזל דווקא ↩
10 ראה שו"ת בית אבי ח"ג סי' קמה ↩
11 התהלה לדוד ס"ק ב העיר על דברי הפמ"ג: 'ואין בזה שום ספק, עי' בפירוש רמב"ן ז"ל עה"ת סוף פרשת יתרו מבואר להדיא דברזל דוקא'. ויש שכתבו שעפ"י דברי הישועות מלכו שהובא לעיל הע' 6 גם מטעם השלחן כמזבח יש להסיר שאר מיני סכינים, וראה שו"ת שיח יצחק סי' צה ↩
12 סי' קפ ס"ו ↩
13 ח"ח עמ' יד ↩
14 וגם לסיום דבריו ש'בחול מכסין אותו מפני שהוא כחו של עשו' ראה שיחה הנ"ל הערה 9 ממדרש: 'ברזל אין כתיב כאן לא במשכן ולא במקדש למה שנמשל בו אדום שהחריבו ביהמ"ק. א"כ עשו - אדום, הוא ברזל דווקא. ואדמו"ר הזקן לא הזכיר הטעם הנוסף שלפיו כתב הפרמ"ג שיש להזהר בכל סכין ↩
[4] (halacha 1019)
Question: Is it sufficient to cover the knife, or must it be removed from the table?
Answer: The Rokeach wrote1: 'We cover the knife during Birkas HaMazon'.
On the other hand, the Abudraham2 wrote: 'And the world has the custom that when they recite Birkas HaMazon they remove the knife from the table'.
And in the Shibolei HaLeket3 he brought both practices: 'The custom is to remove the knife from the table at the time of the bracha, and some have the custom to spread a cloth over it'.
But in the writings of the Arizal4 it is brought: 'He also told me that one who is from the root of Kayin must be careful to remove the knife entirely from the table during Birkas HaMazon, and it does not suffice merely to cover it, since weapons are within Kayin, as is known'.
And based on this the Ben Ish Chai wrote5 [and so wrote the Kaf HaChaim6]: 'We have the custom to remove the knife from the table during Birkas HaMazon, and the meticulous remove every iron tool such as the fork and the candle scissors, and the Acharonim of blessed memory wrote that one need not be particular about all the above on Shabbos and Yom Tov; and in Sha'ar Ruach HaKodesh page 12 it is stated in the name of our master the Arizal of blessed memory that one who is from the root of Kayin must be careful to remove the knife entirely during Birkas HaMazon and it does not suffice merely to cover it, see there, and therefore every person must be careful in this, for there is none among us who knows the roots, and likewise we have the custom to remove it even on Shabbos and Yom Tov'.
On the other hand, the Eshel Avraham (Butshatsh)7 wrote: 'And regarding the knife during Birkas HaMazon, since covering is effective according to everyone, only to one whom the Arizal, peace upon him, knew to be from the root of Kayin did he say to remove the knife from the table entirely, [so] regarding Birkas HaMazon with the above-mentioned word it can be said that it is quite lenient'.
And in practice the language of the author8 and the Rebbe9 [is]: 'We have the custom to cover the knife during Birkas HaMazon'.
And see also the Taz10 who wrote that one only covers: 'And it appears to me that Birkas HaMazon is different, for one need only cover the knife; in this there is the possibility of covering every knife, and why should we not do so. But here, where we would need to remove the knife from it entirely, and this is extra trouble — to remove it and afterwards to take it back, and also sometimes there is a need for it at that time — therefore they did not trouble [a person] with this except with a long knife for which there is not so much need'.
> Thus we have seen different customs in the words of the Rishonim — whether one must remove the knife or whether it is sufficient to cover it; and likewise according to Kabbalah it is brought that one who is from the root of Kayin must actually remove the knife and not suffice with covering it, but the poskim disputed today, when we do not know who is from the root of Kayin, whether everyone must remove or whether everyone may suffice with covering; however, the language of the author and the Rebbe is that it is enough to cover the knife, and there is no need to take it down from the table.
★ ★ ★
Question: Does the covering of the knife apply also to the bracha of Me'ein Shalosh?
Answer: The Taharas HaShulchan wrote11: 'And it appears that according to the second reason the same applies to the bracha of Al HaMichyah, that one must remove it, for "and build Yerushalayim" is mentioned there'.
But in the Eshel Avraham (Butshatsh)12 he wrote: 'That which they are meticulous to remove the iron of a knife from the table during Birkas HaMazon, it appears that this is on account of the language we say, "the bracha etc. and upon this table etc.," and we hold fast to the blessing that was given to us and do not touch upon the aspect of "by your sword you shall live," and for this reason this does not apply in brochos other than Birkas HaMazon. And at the time of milah one specifically holds the knife, as I wrote elsewhere, and likewise at the time of shechitah, at the time of the brochos, only during Birkas HaMazon does one remove [it], as above, well'.
And so it is written in Shalmas Chaim13: 'I was in doubt: when one recites the bracha of Me'ein Shalosh, must one cover the knife as written in Orach Chaim regarding Birkas HaMazon? And it is possible that the decree is specifically like the incident that occurred during Birkas HaMazon, and as written, that on Shabbos they did not decree, for the incident occurred on a weekday. And further on the above matter, that which we find regarding Birkas HaMazon that one must leave over [something] so that there be something upon which the bracha may take effect, and in [Maseches] Sanhedrin they were stringent regarding one who does not leave over, and we do not find such a thing regarding the bracha of Me'ein Shalosh, even though there is an opinion that it is of Torah [origin]. Answer: Go out and see how the people conduct themselves'.
> Thus in practice we cover the knife only during Birkas HaMazon, and not during the other brochos.
Notes:
1 הל' סעודה סי' שלב ↩
2 ברכת הלחם, זימון, ברהמ"ז ↩
3 סדר ברכות סי' קנה ↩
4 שער רוה"ק דף י ↩
5 ש"א חקת ס"ו (וראה ג"כ ש"א שלח לך ס"ד) ↩
6 או"ח סי' קפ ס"ק טו ↩
7 או"ח שם ↩
8 שו"ע או"ח שם ס"ה ↩
9 שם ס"ו ↩
10 או"ח סי' קנא ס"ק ב ↩
11 הובא בילק"מ ↩
12 שו"ת או"ח סי' קפד. ועפי"ז כתבו בהנהגות ופסקים (הגרי"ח זוננפלד) הל' ברכות הנהנין אות ה: 'בברכת מעין שלש א"צ לכסות את הסכין ולשייר משהו מן האוכל' ↩
From the 'Shoneh Halacha' project — Daily halacha with reasons and sources
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