אורח חיים קס״חOrach Chayim 168

Siman 168 of 697 in Orach Chayim — 17 se'ifim

Se’if 1א׳

הָיוּ לְפָנָיו חֲתִיכוֹת שֶׁל פַּת, וּפַת שָׁלֵם הַכֹּל מִמִּין אֶחָד, מְבָרֵךְ עַל הַשָּׁלֵם אֲפִלּוּ הוּא פַּת קִבָּר (פי' לֶחֶם שֶׁאֵינוֹ נָקִי) וְקָטָן, וְהַחֲתִיכוֹת פַּת נְקִיָּה וּגְדוֹלָה; אֲבָל אִם הַשָּׁלֵם שְׂעוֹרִים וְהַחֲתִיכוֹת מֵחִטִּים, אֲפִלּוּ הִיא קְטַנָּה מַנִּיחַ הַפְּרוּסָה תַּחַת הַשְּׁלֵמָה וּבוֹצֵעַ מִשְּׁתֵּיהֶן יַחַד. הַגָּה: וְכָל זֶה כְּשֶׁרוֹצֶה לֶאֱכֹל מִשְּׁנֵיהֶם, אֲבָל אִם אֵינוֹ רוֹצֶה לֶאֱכֹל אֶלָּא מֵאֶחָד, יִבְצַע עָלָיו וְאֵין לָחוּשׁ לַשֵּׁנִי, אַף עַל פִּי שֶׁחָשׁוּב אוֹ חָבִיב עָלָיו (תְּרוּמַת הַדֶּשֶׁן סי' ל"ב).

On which types of bread the blessing is said. Pieces of bread and a whole bread were before him, all from one kind – he recites the blessing on the whole one, even if it is a coarse (meaning: bread that isn't pure) and small bread and the pieces are pure bread and large. But if the whole one is barley and the pieces are from wheat, even if it is small, he places the piece under the whole one and breaks from both of them together. Rema: And all this is when he wants to eat from both of them. But if he only wants to eat from one, he should break on it and should not be concerned for the second one, even though it's valuable or liked by him (Terumat HaDeshen, No. 32).

Se’if 2ב׳

אִם ב' שְׁלֵמוֹת מִמִּין אֶחָד, אַחַת גְּדוֹלָה וְאַחַת קְטַנָּה, מְבָרֵךְ עַל הַגְּדוֹלָה; אִם יֵשׁ לְאָדָם שְׁנֵי חֲצָאֵי לֶחֶם וְאֵין לוֹ לֶחֶם שָׁלֵם, יְחַבְּרֵם יַחַד בְּעֵץ אוֹ בְּשׁוּם דָּבָר שֶׁלֹּא יְהֵא נִרְאֶה, וְדִינוֹ כְּדִין שָׁלֵם; וַאֲפִלּוּ בְּשַׁבָּת יָכוֹל לְחַבְּרָם.

If 2 whole ones, from one kind, one large and one small, he recites the blessing on the large one. If a person has two half-pieces of bread, and he doesn't have a whole bread, he should connect them together with wood or with anything so that it shouldn't be seen, and it has the law of a whole one. And even on Sabbath, he could connect them.

Se’if 3ג׳

שְׁנֵי גְּלוּסְקָאוֹת הַדְּבוּקִים יַחַד שֶׁנֶּאֱפוּ וְנֶחְתַּךְ מִן הָאַחַת וְהַשְּׁנִיָּה נִשְׁאֲרָה שְׁלֵמָה, טוֹב לְהַפְרִיד הַחֲתִיכָה מֵהַשְּׁלֵמָה כְּדֵי שֶׁתְּהֵא נִרְאֵית שְׁלֵמָה, מִמַּה שֶּׁיַּנִּיחֶנָּה דָּבוּק בָּהּ אַף עַל פִּי שֶׁנִּרְאֵית יוֹתֵר גְּדוֹלָה. הַגָּה: וְלֹא יִבְצַע מִמֶּנָּה בַּמָּקוֹם שֶׁהָיְתָה דְּבֻקָּה בַּחֲבֶרְתָּהּ, שֶׁשָּׁם נִרְאֵית כִּפְרוּסָה, אֶלָּא יִבְצַע מִמָּקוֹם הַשָּׁלֵם שֶׁבָּהּ (מַהֲרִי"ל).

Two buns that are connected to each other which were baked, and a piece of the one was cut off, and the second one remained whole – it is better to separate the piece from the whole one, so that it should look whole, rather than to leave it connected to it, even though it looks larger. Rema: And he should not break from it at the place where it was connected to its "friend", for there it looks like a broken piece. Rather, he should break from its "whole" place. [Maharil].

Se’if 4ד׳

פַּת שְׂעוֹרִין וּפַת כֻּסְמִין, מְבָרֵךְ עַל שֶׁל שְׂעוֹרִים כֵּיוָן שֶׁהוּא מִמִּין ז', אַף עַל פִּי שֶׁהַכֻּסְמִין יָפִים; פַּת נְקִיָּה וּפַת קִבָּר, מְבָרֵךְ עַל הַנְּקִיָּה; וְאִם שְׁתֵּיהֶן נְקִיּוֹת וְזוֹ לְבָנָה יוֹתֵר מִזּוֹ, מְבָרֵךְ עַל הַלְּבָנָה יוֹתֵר.

Barley bread and spelt bread – he should recite the blessing on the one from barley since it is from the 7 species, even though the spelt is nicer. Pure bread and coarse bread – he should recite the blessing on the pure one. And if both are pure, and one is whiter than the other, he recites the blessing on the whiter one.

Se’if 5ה׳

פַּת עוֹבֵד כּוֹכָבִים נְקִיָּה וּפַת קִבָּר שֶׁל יִשְׂרָאֵל, אִם אֵינוֹ נִזְהָר מִפַּת עוֹבֵד כּוֹכָבִים מְבָרֵךְ עַל אֵיזֶה מֵהֶם שֶׁיִּרְצֶה; וְאִם הוּא נִזְהָר מִפַּת עוֹבֵד כּוֹכָבִים, מְסַלֵּק פַּת נָקִי שֶׁל עוֹבֵד כּוֹכָבִים מֵעַל הַשֻּׁלְחָן עַד לְאַחַר בִּרְכַּת הַמּוֹצִיא; וְאִם בַּעַל הַבַּיִת אֵינוֹ נִזְהָר מִפַּת עוֹבֵד כּוֹכָבִים, וְאֵין דַּעְתּוֹ לֶאֱכֹל כָּל הַסְעֻדָּה רַק פַּת עוֹבֵד כּוֹכָבִים כִּי הִיא נְקִיָּה, אֲבָל בְּנֵי בֵּיתוֹ אָכְלוּ מִפַּת שֶׁאֵינוֹ נָקִי שֶׁל יִשְׂרָאֵל, וּשְׁתֵּי הַלֶּחֶם מוּנָחִים עַל הַשֻּׁלְחָן, צָרִיךְ לִבְצֹעַ עַל פַּת נְקִיָּה שֶׁל עוֹבֵד כּוֹכָבִים, הוֹאִיל וְהוּא הַבּוֹצֵעַ וְאֵין דַּעְתּוֹ לֶאֱכֹל אֶלָּא מֵאוֹתוֹ פַּת; וְאִם בַּעַל הַבַּיִת נִזְהָר מִפַּת עוֹבֵד כּוֹכָבִים, וְיִשְׂרָאֵל שֶׁאֵינוֹ נִזְהָר בְּכָךְ מֵסֵב עִמּוֹ עַל הַשֻּׁלְחָן, כֵּיוָן דְּמִצְוָה מֻטֶּלֶת עַל בַּעַל הַבַּיִת, יִבְצַע מִן הַיָּפֶה שֶׁל עוֹבֵד כּוֹכָבִים, וְכֵיוָן שֶׁהֻתַּר לִבְצֹעַ הֻתַּר לְכָל הַסְעֻדָּה. הַגָּה: וְדַוְקָא שֶׁחָבִיב עָלָיו אוֹתוֹ פַּת, אֲבָל אִם אֵינוֹ חָבִיב עָלָיו, בְּלֹא אִסּוּר פַּת שֶׁל עוֹבֵד כּוֹכָבִים אֵינוֹ צָרִיךְ לְהַקְדִּימוֹ (תְּרוּמַת הַדֶּשֶׁן סי' ל"ב).

A pure loaf of heathen's bread and a coarse loaf of Jewish bread – if he is not careful not to eat heathen's bread, he recites the blessing on whichever one of them that he'll want. And if he is careful not to eat heathen's bread, he removes the pure heathen's bread from on the table until after the blessing of "...Who takes out...". And if the house-owner is not careful not to eat heathen's bread, and his intent is to only eat heathen's bread during the entire meal because it's pure, but his household members ate from the impure Jewish bread, and both types of bread are placed on the table, he needs to break on the pure heathen's bread since he's the one who breaks and his intent is to only eat from that bread. And if the house-owner is careful not to eat heathen's bread, and a Jew who isn't careful with this is reclining with him at the table, since the mitzvah is imposed on the house-owner, he should break from the nice heathen's one. And since he was permitted to break, he was permitted for the entire meal. Rema: And this only provided that that bread is liked by him. But if it's not liked by him without the prohibition of heathen's bread he does not need to give it precedence. (Terumat HaDeshen, No. 32).

…and 12 more se'ifim in this siman.

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Shulchan Aruch, Orach Chayim — Torat Emet 363 edition, via Sefaria — public domain

English: Sefaria Community Translation — CC0