Rambam - 1 Chapter a Day

This implies that the laws stated below have their roots in our obligation to conduct ourselves in an refined and ethical manner. Accordingly, in societies where different practices and rules of conduct prevail, there is room for change. For this reason, some of these laws are not quoted in the Shulchan Aruch, and even many of those that are, have been modified or have fallen out of practice at present.

This follows the Rambam’s decision, Chapter 1, Halachah 12, which states that when people eat as a company, one person should recite the blessing on behalf of all assembled. See also the notes to that halachah.

In this way, he will recite the blessing over a whole loaf, as stated in Halachah 4.

See Chapter 2, Halachah 7

See Chapter 5, Halachah 9.

In the Talmudic era, it was not customary to partake of bread by itself. Instead, it was eaten with salt or other relishes. Therefore, as an act of respect, it was proper to withhold the recitation of the blessing until one was ready to eat. Furthermore, each participant in the meal should be served salt or the relish, so that no interruption would be made between the recitation of the blessing and the time when he commences eating (Shulchan Aruch HaRav 167:8).
The Rama (Orach Chayim 167:5) mentions a further factor regarding the serving of salt. Our Sages (see Berachot 55a) liken our tables to the altar in the Temple. Since Leviticus 2:13 commands, “Offer salt on all your sacrifices,” it is appropriate to emphasize the sacred nature of our meals by dipping the bread into salt at the beginning.

When fine white bread or bread that is baked with condiments is served, there is no need to wait until salt or a relish is brought, because such bread is eaten by itself (Shulchan Aruch, Orach Chayim 167:5).

Since one does not do so during the week, it is obvious that one is breaking off a large piece as a token of respect for the Sabbath (Berachot 39b).

On one hand, prominence is given to the loaf of wheat bread, since wheat is mentioned first in Deuteronomy 8:8 which praises Eretz Yisrael for the seven species of produce (See Chapter 8, Halachah 13). On the other hand, as mentioned in these halachot, prominence is also given to a whole loaf.

Shabbat 117b states that a person must break bread on two loaves on the Sabbath because, when describing the manna in connection with the Sabbath, Exodus 16:22 uses the expression לחם משנה (a double portion of bread).

From this and the previous halachah, it appears that one should conduct himself in the following manner: The blessing should be recited on a whole loaf. Afterwards, the bread should be sliced and a piece given to all the assembled. Then, the person who broke bread should begin eating.

See the interpretation of “Zion stretched out her hands, there was none to comfort her” (Eichah 1:17), in the Yalkut Shimoni, Mishlei.

Note the Shulchan Aruch (Orach Chayim 167:15), which states that a person who has a loaf of his own, need not wait until the person who breaks bread for the entire company begins to eat.

We fear that the food will go down the windpipe instead of the esophagus, and the person will choke (Ta’anit 5b). Between courses, however, one is allowed to talk and, indeed, is obligated to mention words of Torah (Mishnah Berurah 170:1).

As explained in Chapter 1, Halachah 12, if people are dining together, the Rambam considers it preferable that one person recite the blessing and the others fulfill their obligation by listening to him and reciting Amen. Nevertheless, in this instance, this is not done, because of the danger involved. (See also Chapter 4, Halachah 12 and notes.)

Ketubot 61a relates that Elijah the prophet revealed himself to a sage who would allow his attendant to partake of each dish he served.

Chulin 107b explains this law as follows: A person does not ordinarily recite a blessing on each cup of wine, because when reciting the blessing originally he has the intent of drinking as much as he desires. An attendant cannot possibly have such an intent, because he is not allowed to drink unless he is given a drink by the people he is serving. [Note the difference in the rulings derived from this passage regarding wine and bread, Shulchan Aruch (Orach Chayim 169:3).]

We assume that he touched urine or his private parts with only one hand. If he defecates, he should wash both hands. (See Shulchan Aruch and the Rama, Orach Chayim 170:1.)

Because of the principle that “the hands are busy,” we assume that the person did not pay attention to what he touched and he may have touched a portion of the body or an article that requires him to wash his hands.

When everyone is eating bread, it is taken for granted that a person will wash before resuming to eat. In contrast, when the company is drinking and not eating, the others may suspect that he did not wash afterward.

The wine is collected in containers at the end of the pipes, so that the beverage will not be wasted.

The grains and nuts have shells. In the summer, although they temporarily become dusty, there is no lasting detriment. In the winter, the ground is often muddy, and throwing them on the ground could cause them to become repugnant.

This is disrespectful to the wine. Hence, wine may not be used even for ritual washings.

The Rambam’s intention is that the guests will give the children in the expectation that they will be served more. When their host is unable to do so, he will become embarrassed. See Chulin 94a for a tragic tale of the consequences of such behavior.

Rav Kapach explains that the oil was used to seal the wine from contact with air.

I.e., they would use the oil as a dip for their bread.

The Rambam is referring to mayim acharonim, as mentioned in the following halachah.
This ruling applied in Talmudic times, when it was customary to remove the small tables placed in front of each individual before grace was recited (Pesachim 115b). The Sages feared that pieces of bread would fall off the table and become spoiled, as the Rambam explains (see Berachot 52b). At present, since the table is not removed, there is no suspicion of this nature, and hence no requirement to sweep the floor (Shulchan Aruch, Orach Chayim 180:3).
The Shulchan Aruch (ibid.:1-2) also mentions leaving pieces of bread on the table as a sign of blessing.

Chulin 105a teaches that destroying even small crumbs of bread will lead to poverty. Nevertheless, this applies only when one treats them without respect. There is no problem with respectfully disposing of small bread crumbs (Shulchan Aruch HaRav 180:5; Mishnah Berurah 180:10).

Based on Berachot 46b, the Shulchan Aruch (Orach Chayim 181:6) accepts the Rambam’s ruling only when five or fewer people participated in the meal. If more than five participated, one should begin washing from the person of lowest stature, so the person reciting grace will not have to wait without being able to do anything until all others have washed.

The Ra’avad notes that a person of greater stature may allow a person of lower stature to recite grace. Therefore, he mentions another reason, so that the person reciting grace will have time to review the blessings. This reason is quoted by the Shulchan Aruch HaRav 181:6 and the Mishnah Berurah 181:15.

As mentioned in the Shulchan Aruch (Orach Chayim 181:8), there are opinions that do not require one to dry one’s hands after mayim acharonim. Some opinions maintain that, even according to the Rambam, only the person leading the grace is required to dry his hands.

This was the common practice in Talmudic times. See Berachot 42b.

Note, however, the following halachah, where the Rambam states that we are not obligated to recite grace over a cup of wine.

Note the Ra’avad, who questions the obligation of holding spices in one’s hand while reciting grace. Interestingly, although in his Kessef Mishneh, Rav Yosef Caro does not accept the Ra’avad’s position, he does not quote the Rambam’s view in his Shulchan Aruch.
The difference of opinion between the Rambam and the Ra’avad is based on the fact that the Ra’avad (and the Kessef Mishneh) view the Rambam’s statements as based on Berachot 43b. The Ra’avad, like Rashi, interprets that passage to be referring to wine and spices served after the meal, and not those that accompany the recitation of grace.
Rav Kapach notes that the Rambam also interprets that passage in the above manner, as is obvious from Chapter 9, Halachah 4. Rav Kapach explains that this halachah is based on a difference source, the Jerusalem Talmud, Berachot 8:5, which makes these statements explicitly with regard to grace.

This indicates that the wine is given priority over the spices.

As the Rambam mentions (Hilchot De’ot 5:9), when a Torah sage goes out in public perfumed, aspersions may arise regarding the propriety of his conduct.

There are three different halachic perspectives on this issue:
a) that of Tosafot, Pesachim 105b, and Rabbenu Asher, who consider reciting grace over a cup of wine as an obligation that must be fulfilled under all circumstances, even when reciting grace alone;
b) that of the Midrash HaNe’elam, Ruth, which requires a cup of wine only when grace is recited with a zimmun;
c) that of the Rambam and Rav Yitzchak Alfasi, which considers reciting grace over a cup of wine a desirable custom, but not an obligation at all.
The Shulchan Aruch (Orach Chayim 182:1) follows the Rambam’s ruling.

This applies only when food had been dipped into the cup over which grace was recited. If the cup is clean, this is not necessary.

This was instituted as an expression of praise for Eretz Yisrael, to demonstrate that it produces wine that is so strong that it must be diluted.

There are two aspects to this silence: a) it is a token of respect to the blessings being recited; b) according to the Rambam, when grace is recited in a zimmun, those assembled should fulfill their obligation to recite grace by listening and reciting Amen to the blessings recited by the leader of the zimmun. This is impossible if they are talking. See Chapter 5, Halachah 3.

Everyone should partake of the wine to bring blessing to themselves and the home (Shulchan Aruch HaRav 182:1).