Mishneh Torah, Blessings
Chapter 1א׳
1 א

מִצְוַת עֲשֵׂה מִן הַתּוֹרָה לְבָרֵךְ אַחַר אֲכִילַת מָזוֹן שֶׁנֶּאֱמַר (דברים ח י) ״וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְיָ׳‎ אֱלֹהֶיךָ״. וְאֵינוֹ חַיָּב מִן הַתּוֹרָה אֶלָּא אִם כֵּן שָׂבַע שֶׁנֶּאֱמַר וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ. וּמִדִּבְרֵי סוֹפְרִים אָכַל אֲפִלּוּ כְּזַיִת מְבָרֵךְ אַחֲרָיו:

It is an affirmative precept of the Torah to say Grace after a meal, as it is said, "And thou shalt eat and be satisfied and shalt bless the Lord, thy God" (Deuteronomy 8:10). The Torah only imposes the obligation on a person when he is satisfied; for it is said, "When thou hast eaten and art satisfied, thou shalt bless etc." According to the ordinances of the sages, however, even if one has eaten only as much food as the size of an olive, he recites Grace after the meal.

2 ב

וּמִדִּבְרֵי סוֹפְרִים לְבָרֵךְ עַל כָּל מַאֲכָל תְּחִלָּה וְאַחַר כָּךְ יֵהָנֶה מִמֶּנּוּ. וַאֲפִלּוּ נִתְכַּוֵּן לֶאֱכל אוֹ לִשְׁתּוֹת כָּל שֶׁהוּא מְבָרֵךְ וְאַחַר כָּךְ יֵהָנֶה. וְכֵן אִם הֵרִיחַ רֵיחַ טוֹב מְבָרֵךְ וְאַחַר כָּךְ יֵהָנֶה מִמֶּנּוּ. וְכָל הַנֶּהֱנֶה בְּלֹא בְּרָכָה מָעַל. וְכֵן מִדִּבְרֵי סוֹפְרִים לְבָרֵךְ אַחַר כָּל מַה שֶּׁיֹּאכַל וְכָל מַה שֶּׁיִּשְׁתֶּה. וְהוּא שֶׁיִּשְׁתֶּה רְבִיעִית וְהוּא שֶׁיֹּאכַל כְּזַיִת. וּמַטְעֶמֶת אֵינָהּ צְרִיכָה בְּרָכָה לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ עַד רְבִיעִית:

It is also an ordinance of the Sages that before partaking of any food, a blessing is first recited and then it is eaten. And however little one intends to eat or drink, the blessing is first recited and then the refreshment is taken. So too, one who wishes to smell a fragrant odor first recites the blessing and then enjoys the fragrance. Whoever partakes of any enjoyment without reciting a blessing commits a trespass. It is also an ordinance of the sages that a blessing is to be recited after eating or drinking, provided that the quantity drunk is at least a quarter of a log (equal to the volume of an egg and a half), and the food eaten is at least as much as an olive in size. A cook who is tasting food does not need to recite a blessing before or after doing so, provided that the quantity tasted is less than a quarter of a log.

3 ג

וּכְשֵׁם שֶׁמְּבָרְכִין עַל הַהֲנָיָה כָּךְ מְבָרְכִין עַל כָּל מִצְוָה וּמִצְוָה וְאַחַר כָּךְ יַעֲשֶׂה אוֹתָהּ. וּבְרָכוֹת רַבּוֹת תִּקְּנוּ חֲכָמִים דֶּרֶךְ שֶׁבַח וְהוֹדָיָה וְדֶרֶךְ בַּקָּשָׁה כְּדֵי לִזְכֹּר אֶת הַבּוֹרֵא תָּמִיד אַף עַל פִּי שֶׁלֹּא נֶהֱנָה וְלֹא עָשָׂה מִצְוָה:

And just as blessings are recited when partaking of material enjoyments, so when about to fulfill any precept, a blessing is said, after which the precept is performed. The sages have moreover instituted several blessings of praise and thanksgiving and petition, in order that when not partaking of material enjoyments nor engaged in the fulfillment of religious duties we should constantly have God in mind.

4 ד

נִמְצְאוּ כָּל הַבְּרָכוֹת כֻּלָּן שְׁלֹשָׁה מִינִים. בִּרְכוֹת הֲנָיָה. וּבִרְכוֹת מִצְוֹת. וּבִרְכוֹת הוֹדָאָה שֶׁהֵן דֶּרֶךְ שֶׁבַח וְהוֹדָיָה וּבַקָּשָׁה כְּדֵי לִזְכֹּר אֶת הַבּוֹרֵא תָּמִיד וּלְיִרְאָה מִמֶּנּוּ:

All blessings accordingly fall into three kinds; blessings recited when partaking of material enjoyments, blessings recited when fulfilling religious duties, and blessings of thanksgiving, which have the character of praise, thanksgiving and supplication, and the purpose of which is that we should always have the Creator in mind and revere Him.

5 ה

וְנֹסַח כָּל הַבְּרָכוֹת עֶזְרָא וּבֵית דִּינוֹ תִּקְּנוּם. וְאֵין רָאוּי לְשַׁנּוֹתָם וְלֹא לְהוֹסִיף עַל אַחַת מֵהֶם וְלֹא לִגְרֹעַ מִמֶּנָּה. וְכָל הַמְשַׁנֶּה מִמַּטְבֵּעַ שֶׁטָּבְעוּ חֲכָמִים בַּבְּרָכוֹת אֵינוֹ אֶלָּא טוֹעֶה. וְכָל בְּרָכָה שֶׁאֵין בָּהּ הַזְכָּרַת הַשֵּׁם וּמַלְכוּת אֵינָהּ בְּרָכָה אֶלָּא אִם כֵּן הָיְתָה סְמוּכָה לַחֲבֵרְתָהּ:

The forms of all the blessings were established by Ezra and his Court. It is not proper to vary them, or add to or take aught away from any one of them. Whoever deviates from the form which the Sages have given to the Blessings, is in error. Any blessing in which the name of God and His Sovereignty are not mentioned is not regarded as a blessing, unless it follows immediately another blessing.

6 ו

וְכָל הַבְּרָכוֹת כֻּלָּן נֶאֱמָרִין בְּכָל לָשׁוֹן וְהוּא שֶׁיֹּאמַר כְּעֵין שֶׁתִּקְּנוּ חֲכָמִים. וְאִם שִׁנָּה אֶת הַמַּטְבֵּעַ הוֹאִיל וְהִזְכִּיר אַזְכָּרָה וּמַלְכוּת וְעִנְיַן הַבְּרָכָה אֲפִלּוּ בִּלְשׁוֹן חֹל יָצָא:

All blessings may be recited in any language, provided that the form instituted by the sages is followed. And if the form has been changed, the duty of reciting the blessing is discharged, since the name of God and His sovereignty as well as the subject matter of the blessing have been mentioned, even though in a foreign tongue.

7 ז

כָּל הַבְּרָכוֹת כֻּלָּן צָרִיךְ שֶׁיַּשְׁמִיעַ לְאָזְנוֹ מַה שֶּׁהוּא אוֹמֵר וְאִם לֹא הִשְׁמִיעַ לְאָזְנוֹ יָצָא בֵּין שֶׁהוֹצִיא בִּשְׂפָתָיו בֵּין שֶׁבֵּרֵךְ בְּלִבּוֹ:

All blessings should be so recited that the reciter hears what he is saying. But if he has not recited the blessings so that he can hear them, he has nevertheless fulfilled his duty, whether he uttered them with his lips or recited them mentally.

8 ח

כָּל הַבְּרָכוֹת כֻּלָּן לֹא יַפְסִיק בֵּין הַבְּרָכָה וּבֵין הַדָּבָר שֶׁמְּבָרְכִין עָלָיו בִּדְבָרִים אֲחֵרִים וְאִם הִפְסִיק צָרִיךְ לַחֲזֹר וּלְבָרֵךְ שְׁנִיָּה. וְאִם הִפְסִיק בִּדְבָרִים שֶׁהֵן מֵעִנְיַן דְּבָרִים שֶׁמְּבָרְכִין עָלָיו אֵינוֹ צָרִיךְ לְבָרֵךְ שְׁנִיָּה. כֵּיצַד. כְּגוֹן שֶׁבֵּרֵךְ עַל הַפַּת וְקֹדֶם שֶׁיֹּאכַל אָמַר הָבִיאוּ מֶלַח הָבִיאוּ תַּבְשִׁיל תְּנוּ לִפְלוֹנִי לֶאֱכל תְּנוּ מַאֲכָל לַבְּהֵמָה וְכַיּוֹצֵא בָּאֵלּוּ אֵינוֹ צָרִיךְ לְבָרֵךְ שֵׁנִית. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

There must be no interruption between the recital of any blessing and that for which it is recited. If such an interruption has taken place, the blessing must be repeated. If the interruption was in connection with matters appertaining to the blessing, the blessing need not be recited a second time. For example, a person recites the blessing over bread; and, before he eats it, says "Bring salt", "bring the cooked course", "give food to So and So", "Feed the cattle", he need not recite the blessing a second time. The same is the rule in similar cases.

9 ט

כָּל הַבְּרָכוֹת כֻּלָּם מֻתָּר לְטָמֵא לְבָרֵךְ אוֹתָן. בֵּין שֶׁהָיָה טָמֵא טֻמְאָה שֶׁהוּא יָכוֹל לַעֲלוֹת מִמֶּנָּה בּוֹ בַּיּוֹם. בֵּין טֻמְאָה שֶׁאֵינוֹ יָכוֹל לַעֲלוֹת מִמֶּנָּה בּוֹ בַּיּוֹם. וְאָסוּר לַמְבָרֵךְ לְבָרֵךְ כְּשֶׁהוּא עָרֹם עַד שֶׁיְּכַסֶּה עֶרְוָתוֹ. בַּמֶּה דְּבָרִים אֲמוּרִים בְּאִישׁ אֲבָל בְּאִשָּׁה יוֹשֶׁבֶת וּפָנֶיהָ טוּחוֹת בַּקַּרְקַע וּמְבָרֶכֶת:

All blessings may be recited by one ritually unclean, whether the uncleanness is of such a nature that he can free himself of it the same day or not. It is forbidden to a male to recite blessings while in a nude state.

10 י

כָּל הַבְּרָכוֹת כֻּלָּן אַף עַל פִּי שֶׁבֵּרֵךְ וְיָצָא יְדֵי חוֹבָתוֹ מֻתָּר לוֹ לְבָרֵךְ לַאֲחֵרִים שֶׁלֹּא יָצְאוּ יְדֵי חוֹבָתָן כְּדֵי לְהוֹצִיאָן. חוּץ מִבִּרְכַּת הַהֲנָיָה שֶׁאֵין בָּהּ מִצְוָה שֶׁאֵינוֹ מְבָרֵךְ לַאֲחֵרִים אֶלָּא אִם כֵּן נֶהֱנָה עִמָּהֶן. אֲבָל בִּרְכַּת הַהֲנָיָה שֶׁיֵּשׁ בָּהּ מִצְוָה כְּגוֹן אֲכִילַת מַצָּה בְּלֵילֵי הַפְּסָחִים וְקִדּוּשׁ הַיּוֹם הֲרֵי זֶה מְבָרֵךְ לַאֲחֵרִים וְאוֹכְלִין וְשׁוֹתִים אַף עַל פִּי שֶׁאֵינוֹ אוֹכֵל עִמָּהֶן:

Blessings, even when they have already been recited by a person in fulfillment of his obligation, may be said by him, a second time, on behalf of others who have not said them, so as to free them of their obligation. Blessings recited on partaking of refreshments, when this is not a religious duty, form an exception. A person may only recite the blessings on behalf of others, when he also partakes of the refreshment. But when the refreshment is also a religious duty, as, for instance, eating unleavened bread on the first nights of Passover, eating bread or drinking wine at the inauguration of Sabbath and Festival, a person may recite the blessings for others who eat and drink, without having to join them.

11 יא

כָּל הַשּׁוֹמֵעַ בְּרָכָה מִן הַבְּרָכוֹת מִתְּחִלָּתָהּ וְעַד סוֹפָהּ וְנִתְכַּוֵּן לָצֵאת בָּהּ יְדֵי חוֹבָתוֹ יָצָא וְאַף עַל פִּי שֶׁלֹּא עָנָה אָמֵן. וְכָל הָעוֹנֶה אָמֵן אַחַר הַמְבָרֵךְ הֲרֵי זֶה כִּמְבָרֵךְ וְהוּא שֶׁיִּהְיֶה הַמְבָרֵךְ חַיָּב בְּאוֹתָהּ בְּרָכָה. הָיָה הַמְבָרֵךְ חַיָּב מִדִּבְרֵי סוֹפְרִים וְהָעוֹנֶה חַיָּב מִן הַתּוֹרָה לֹא יָצַא יְדֵי חוֹבָתוֹ עַד שֶׁיַּעֲנֶה אוֹ עַד שֶׁיִּשְׁמַע מִמִּי שֶׁהוּא חַיָּב בָּהּ מִן הַתּוֹרָה כָּמוֹהוּ:

He who hears any blessing from beginning to end, with the intent to fulfill his obligation (to recite that blessing) has fulfilled his obligation, even if he has not responded "Amen". Whoever responds Amen after a blessing has been said is in the same category with the reciter, provided that the latter was under the obligation of saying such a blessing. If the reciter's obligation was only Rabbinical, while the respondent's was Scriptural, the latter does not fulfill his duty unless he responds Amen or listens to the recital of the blessing by one who is under a scriptural obligation.

12 יב

רַבִּים שֶׁנִּתְוַעֲדוּ לֶאֱכל פַּת אוֹ לִשְׁתּוֹת יַיִן וּבֵרֵךְ אֶחָד מֵהֶן וְעָנוּ כֻּלָּם אָמֵן הֲרֵי אֵלּוּ מֻתָּרִין לֶאֱכל וְלִשְׁתּוֹת. אֲבָל אִם לֹא נִתְכַּוְּנוּ לֶאֱכל כְּאֶחָד אֶלָּא זֶה בָּא מֵעַצְמוֹ וְזֶה בָּא מֵעַצְמוֹ אַף עַל פִּי שֶׁהֵן אוֹכְלִין מִכִּכָּר אֶחָד כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. בַּמֶּה דְּבָרִים אֲמוּרִים בְּפַת וְיַיִן בִּלְבַד אֲבָל שְׁאָר אֳכָלִים וּמַשְׁקִין אֵינָן צְרִיכִין הַסִּבָּה אֶלָּא אִם בֵּרֵךְ אֶחָד מֵהֶן וְעָנוּ כֻּלָּן אָמֵן הֲרֵי אֵלּוּ אוֹכְלִים וְשׁוֹתִין. וְאַף עַל פִּי שֶׁלֹּא נִתְכַּוְּנוּ לְהָסֵב כְּאֶחָד:

When several persons had agreed to eat bread or drink wine in company, and one of them recited the blessing, while all the rest responded "Amen", they are permitted to eat and drink. If, however they had not intended to have a meal together but each came (without preconcerted arrangement) even though they should be eating of the same loaf, each of them recites the blessing for himself. This rule refers to bread and wine only. The consumption of other foods and beverages does not require an agreement to form one party. If any one of those present recites the blessing and the rest respond "Amen", they may all eat and drink, even if originally they had had no intention to form one company.

13 יג

כָּל הַשּׁוֹמֵעַ אֶחָד מִיִּשְׂרָאֵל מְבָרֵךְ בְּרָכָה מִכָּל הַבְּרָכוֹת כֻּלָּן אַף עַל פִּי שֶׁלֹּא שָׁמַע הַבְּרָכָה כֻּלָּהּ מִתְּחִלָּתָהּ וְעַד סוֹפָהּ וְאַף עַל פִּי שֶׁאֵינוֹ חַיָּב בְּאוֹתָהּ בְּרָכָה חַיָּב לַעֲנוֹת אָמֵן. וְאִם הָיָה הַמְבָרֵךְ (עַכּוּ״ם אוֹ) אֶפִּיקוֹרוֹס אוֹ כּוּתִי אוֹ תִּינוֹק הַמִּתְלַמֵּד אוֹ שֶׁהָיָה גָּדוֹל וְשִׁנָּה מִמַּטְבֵּעַ הַבְּרָכָה אֵין עוֹנִין אַחֲרֵיהֶן אָמֵן:

Whoever hears an Israelite recite a blessing has to respond "Amen", even if he has not heard the entire blessing from beginning to end, and even if he himself is not under an obligation to recite that blessing. If however the reciter was an idolater, a free thinker (Epikoros), a Samaritan, a child practising blessings, or an adult who deviated from the fixed form of the blessing, no response of Amen is made.

14 יד

כָּל הָעוֹנֶה אָמֵן לֹא יַעֲנֶה לֹא אָמֵן חֲטוּפָה וְלֹא אָמֵן קְטוּפָה וְלֹא אָמֵן קְצָרָה וְלֹא אֲרֻכָּה אֶלָּא אָמֵן בֵּינוֹנִית. וְלֹא יַגְבִּיהַּ קוֹלוֹ יוֹתֵר מִן הַמְבָרֵךְ. וְכָל מִי שֶׁלֹּא שָׁמַע אֶת הַבְּרָכָה שֶׁהוּא חַיָּב בָּהּ לֹא יַעֲנֶה אָמֵן בִּכְלַל הָעוֹנִים:

Whoever responds "Amen", must not utter it with the first or last letter clipped, or unduly hurried or drawn out, but should utter it in the way it is ordinarily pronounced. He should not raise his voice above that of the reciter of the blessing. A person who is under an obligation to recite a blessing and has not heard it recited by another may not join the hearers in responding Amen.

15 טו

כָּל הַמְבָרֵךְ בְּרָכָה שֶׁאֵינָהּ צְרִיכָה הֲרֵי זֶה נוֹשֵׂא שֵׁם שָׁמַיִם לַשָּׁוְא וַהֲרֵי הוּא כְּנִשְׁבָּע לַשָּׁוְא וְאָסוּר לַעֲנוֹת אַחֲרָיו אָמֵן. הַתִּינוֹקוֹת מְלַמְּדִין אוֹתָן הַבְּרָכוֹת כְּתִקּוּנָן וְאַף עַל פִּי שֶׁהֵן מְבָרְכִין לְבַטָּלָה בִּשְׁעַת לִמּוּד הֲרֵי זֶה מֻתָּר. וְאֵין עוֹנִין אַחֲרֵיהֶן אָמֵן. וְהָעוֹנֶה אַחֲרֵיהֶן אָמֵן לֹא יָצָא יְדֵי חוֹבָתוֹ:

Whoever recites a blessing unnecessarily takes the name of God in vain and is like one who swears in vain. After such a blessing it is forbidden to respond Amen. But children are taught the blessings in their regular form. Although while they are learning, they recite the blessings without due occasion, this is permitted. There must however be no response (of Amen) to such recitals, nor does any one who responds Amen discharge his obligation if he had occasion to recite such blessings.

16 טז

כָּל הָעוֹנֶה אָמֵן אַחַר בִּרְכוֹתָיו הֲרֵי זֶה מְגֻנֶּה. וְהָעוֹנֶה אַחַר בְּרָכָה שֶׁהִיא סוֹף בְּרָכוֹת אַחֲרוֹנוֹת הֲרֵי זֶה מְשֻׁבָּח. כְּגוֹן אַחַר בּוֹנֵה יְרוּשָׁלַיִם בְּבִרְכַּת הַמָּזוֹן וְאַחַר בְּרָכָה אַחֲרוֹנָה שֶׁל קְרִיאַת שְׁמַע שֶׁל עַרְבִית. וְכֵן בְּסוֹף כָּל בְּרָכָה שֶׁהִיא סוֹף בְּרָכוֹת אַחֲרוֹנוֹת עוֹנֶה בָּהּ אָמֵן אַחַר עַצְמוֹ:

Whoever responds Amen to the blessings which he himself says acts objectionably; but to add Amen to the last of concluding blessings is laudable; as, for instance, after the phrase, "Who rebuildeth Jerusalem" in the Grace after meals, or after the last of the blessings recited after the Shema in the Evening Service, or at the close of the concluding blessings the reciter responds Amen to his own recital of the blessings.

17 יז

וְלָמָּה יַעֲנֶה אָמֵן אַחַר בּוֹנֵה יְרוּשָׁלָיִם וַהֲרֵי אַחֲרֶיהָ בִּרְכַּת הַטּוֹב וְהַמֵּטִיב. מִפְּנֵי שֶׁבְּרָכָה זוֹ בִּימֵי חַכְמֵי מִשְׁנָה תִּקְּנוּהָ וּכְאִלּוּ הִיא תּוֹסֶפֶת. אֲבָל סוֹף עִקַּר הַבְּרָכוֹת שֶׁל בִּרְכַּת הַמָּזוֹן הִיא בּוֹנֵה יְרוּשָׁלַיִם. וְלָמָּה לֹא יַעֲנֶה אָמֵן אַחַר אַהֲבַת עוֹלָם מִפְּנֵי שֶׁהִיא סוֹף בְּרָכוֹת רִאשׁוֹנוֹת שֶׁל קְרִיאַת שְׁמַע, וְכֵן כָּל כַּיּוֹצֵא בָּהּ מִבְּרָכוֹת שֶׁמְּבָרְכִין אוֹתָן תְּחִלָּה לַדָּבָר, כְּגוֹן בְּרָכוֹת שֶׁמְּבָרְכִין לִפְנֵי קְרִיאַת מְגִלָּה וְהַדְלָקַת נֵר חֲנֻכָּה. לְמַעַן לֹא יַפְסִיק בְּאָמֵן בֵּין בְּרָכָה וּבֵין הַדָּבָר שֶׁבֵּרֵךְ עָלָיו:

Why does one respond "Amen" to the blessing ending "Who rebuildeth Jerusalem", seeing that it is followed by the benediction, "Who is kind and dealeth kindly"? Because this last named benediction was instituted in the times of the Sages of the Mishna, and is in the nature of a supplement, while the essential portion of the Grace after meals ends with the formula, "Who rebuildeth Jerusalem." Why does one not respond "Amen" to the blessing beginning, "With everlasting love"? Because it is the conclusion of the blessings preceding the recital of the Shema. The rule is the same with all blessings said before any act; as, for instance those said before reading the Scroll of Esther or those said before kindling the Hanucah Lights, so that there should be no interruption between the recital of the blessings and the act for which the reciter said the blessings.

18 יח

וְלָמָּה לֹא יַעֲנֶה אָמֵן אַחַר בִּרְכַּת הַפֵּרוֹת וְכַיּוֹצֵא בָּהּ. מִפְּנֵי שֶׁהִיא בְּרָכָה אַחַת וְאֵין עוֹנִין אָמֵן אֶלָּא אַחַר בְּרָכָה אַחֲרוֹנָה שֶׁקָּדְמָה אוֹתָהּ בְּרָכָה אַחֶרֶת אוֹ בְּרָכוֹת כְּגוֹן בִּרְכוֹת הַמֶּלֶךְ וּבִרְכוֹת כֹּהֵן גָּדוֹל וְכַיּוֹצֵא בָּהֶן, לְהוֹדִיעַ שֶׁכְּבָר הִשְׁלִים כָּל בִּרְכוֹתָיו וּלְפִיכָךְ עוֹנֶה אָמֵן:

Why does one not add "Amen" to the blessing one has said on partaking of fruit etc.? Because it is a single blessing, and Amen is only added to a final blessing, when preceded by one or more blessings; for example, the blessings recited by the King or the High Priest,*Mentioned in Mishnah Sotah, chapter I, paragraph 1 and set forth in detail in paragraphs 7 and 8. Paragraph 7:—Blessings recited after reading by the High Priest, or someone else, in his presence, during the night of the Day of Atonement, sections from the Book of Leviticus appertaining to the Day (Leviticus ch. 16 and ch. 23:26-32). Paragraph 8:—Blessings after recital in public of passages from the Book of Deuteronomy, on the second evening of the Feast of Tabernacles after the close of the Sabbatical year. This in accordance with the precept (Deuteronomy 31:10-13). The reading was done in the courtyard of the Temple on Mount Zion. The King was the Reader. If there was no King, the chief leader of the people was the reader. The passages read were Deuteronomy 1:1 till 6:9; 11:13 till 11:21; 14:22 till 14:29; 26:12 till 26:15, 17:15 till 17:20; chapter 28; and 17:15 till 17:20 were repeated. the addition of the Amen in these cases indicating that all the blessings had been completed.

19 יט

כָּל הָאוֹכֵל דָּבָר הָאָסוּר בֵּין בְּזָדוֹן בֵּין בִּשְׁגָגָה אֵינוֹ מְבָרֵךְ עָלָיו לֹא בַּתְּחִלָּה וְלֹא בַּסּוֹף. כֵּיצַד. הֲרֵי שֶׁאָכַל טֶבֶל שֶׁל דִּבְרֵיהֶם אוֹ שֶׁאָכַל מַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלוּ תְּרוּמוֹתָיו אוֹ מַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ כְּהִלְכָתָן אֵינוֹ מְבָרֵךְ. וְאֵין צָרִיךְ לוֹמַר אִם אָכַל נְבֵלוֹת וּטְרֵפוֹת אוֹ שָׁתָה יֵין נֶסֶךְ וְכַיּוֹצֵא בּוֹ:

Whoever eats forbidden food, wilfully or in error—recites no blessing either before or after. For example, if one eats of that which is Rabbinically regarded as Tevel (produce from which priest's dues and Levite's tithes should have been, but had not been separated), or eats Levite's tithes from which the priest's dues (two per cent by the original owners, and ten per cent by the Levite of his portion) had not been taken, or eats (outside Jerusalem) Second tithes (which should be consumed in Jerusalem), or consumes that which had been set apart for the Sanctuary and had not been properly redeemed, he does not recite the blessings for the food. Needless it is to add that no blessing is recited if flesh is eaten of a beast that was not properly slain or was pronounced unfit for consumption by Jews owing to a lesion, or if wine is drunk that is forbidden to Jews etc.

20 כ

אֲבָל אִם אָכַל דְּמַאי אַף עַל פִּי שֶׁאֵינוֹ רָאוּי אֶלָּא לַעֲנִיִּים אוֹ מַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְּרוּמָתוֹ אַף עַל פִּי שֶׁלֹּא נִטַּל מִמֶּנּוּ חֶשְׁבּוֹן תְּרוּמָה גְּדוֹלָה וְהוּא שֶׁהִקְדִּימוֹ בְּשִׁבֳּלִין, אוֹ מַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ אַף עַל פִּי שֶׁלֹּא נָתַן אֶת הַחֹמֶשׁ. הֲרֵי זֶה מְבָרֵךְ תְּחִלָּה וָסוֹף. וְכֵן כָּל כְּיוֹצֵא בָּהֶן:

But if one eats Demai (produce bought from those concerning whom it is doubtful whether they give the tithe), or of the Levite's tithe from which the priest's dues given by the Levite have been separated, but not the proportion of priest's dues, which should have been given by the original owner, provided that the Levite took his tithe while the grain was still in the ear, or of the Second Tithe, or of that which was devoted to the Sanctuary and has been redeemed, but without the addition of an extra fifth of the value—in these, and all similar cases, the blessings, both before and after partaking of the food, are said.