A significant halachic discussion revolves around the appropriate blessing for wraps. While a consensus among many rabbis suggests that wraps require the blessing for grain products, Rabbi Bitan presents a robust counter-argument. He emphasizes that his halachic ruling on the matter is the result of extensive research, delving into numerous sources and opinions, culminating in a ten-page analysis. He challenges those who quickly rule for the blessing for grain products to provide similar depth of reasoning, particularly concerning the "form of bread" (tzurat hapat). He asserts that his ruling addresses 37 specific questions, indicating a comprehensive approach rather than a superficial one.
Rabbi Bitan further supports his position by citing several prominent authorities who rule that wraps require the blessing for bread. These include Rabbi Yitzhak Yosef, who has a comprehensive halachic ruling on wraps, Rabbi David Yosef, Rabbi Motbol, Rabbi Abraham Yosef, Rabbi Yitzhak Baraka, Barakat Yair, and Sha'ar Yaakov. Additionally, he mentions Ashkenazic authorities such as Gideon Ashkenazim, Hashem Belsky, and Moshe Heinemann. He highlights that a specific type of thin bread, known as "arafa," which is filled with meat or vegetables, also requires the blessing for bread. Given the depth of this research, one cannot simply dismiss these opinions. Faced with such a strong debate, a practical approach for some is to perform ritual hand-washing and recite the blessing for bread when eating a wrap, thereby fulfilling the obligation according to all opinions.
Turning to another significant halachic question, we examine whether it is permissible to offer food to someone one knows will not recite a blessing. This scenario is not about a life-threatening situation but rather about inadvertently causing another to stumble spiritually. For instance, if a Jewish person who does not wear a head covering or ritual fringes comes to your home, and you offer them water, knowing they will not recite a blessing, you become an accessory to their sin. This is rooted in the prohibition of placing a stumbling block before the blind. The ruling states that one should not give food to someone who knows how to make a blessing but will not, as this constitutes placing a stumbling block.
This prohibition extends even to acts of charity. If one's intention is to perform the commandment of charity or kindness, but doing so would cause the recipient to sin by not reciting a blessing, it remains forbidden. For example, if a major donor to a yeshiva attends a dinner and requests a drink, knowing they will not recite a blessing, the yeshiva should not serve them, despite the act of kindness or the donor's importance. The principle is that one cannot perform a kindness if it simultaneously causes another to sin. However, a crucial distinction arises: if one does not know whether the recipient will recite a blessing, and the act is one of charity, some authorities are lenient. In such a case, where there is doubt and a clear intention to perform a commandment, leniency may apply. But if one definitively knows the person will not recite a blessing, it is forbidden.
This principle is further illustrated by a ruling in the Gemara Chulin, which states it is forbidden to give bread to an attendant unless he performs ritual hand-washing. Rabbeinu Yonah elaborates on this, quoting early authorities who derive that it is incorrect to give food to others unless one knows they will recite the proper blessing. He adds that if one's intention is to fulfill the commandment of charity, it is permitted even if one does not know whether the blessing will be recited. However, Maran disagrees with this leniency, maintaining that it is forbidden even when the intention is charity, if one knows the blessing will not be recited. The Mishnah Berurah offers a further nuance: this prohibition applies only when the person refuses to recite the blessing despite knowing the obligation. If the person was never educated to recite blessings, it may be permissible to give them food for charity. Nevertheless, Kaf Hachaim cites the majority of halachic arbiters who conclude that it is forbidden to give food to a person who will definitely not recite a blessing, regardless of their level of education.
A more complex situation arises when a distinguished, non-observant guest visits one's home. If this guest respects Torah and supports Torah institutions, refusing to serve them food might cause insult, anger, and further alienation from Torah, potentially leading to hatred of observant Jews. In such circumstances, Rav Shlomo Zalman Auerbach writes that it is sometimes permissible to serve refreshments, even if the guest will not recite a blessing, to prevent such negative outcomes. Rav Yashin suggests that the host should offer to recite the blessing aloud for the guest. The author of Abnei Yashver concurs with Rav Shlomo Zalman Auerbach's view that serving refreshments is permissible to prevent anger and hatred. This leniency extends to inviting non-Jewish people to celebrations, where one may assume they performed ritual hand-washing if it is a public setting and they would be embarrassed otherwise. Similarly, Rabbi Yaakov Yisrael Kanievsky, known as the Steipler, advised the host to recite the blessings aloud. Yalkut Yosef likewise wrote that the host should inform the guest that the blessing is being made on their behalf, though for Sephardic Jews, the general prohibition against serving remains strict.
It is permissible, and even commendable, to invite non-observant Jews for Shabbat to introduce them to Torah life, even if one knows they may not perform all commandments. In such cases, the host can recite the blessings aloud. The same principle applies to business partners: it is often necessary to serve refreshments to maintain good relationships and avoid a desecration of the Torah, which would occur if the partner complained about the manners of observant Jews. In an initial meeting, one should mention the requirement for a blessing, especially for bread. If the partner refuses, the host may ignore it. For subsequent meetings, one can gently explain the inability to serve refreshments due to the shared Jewish obligation. A case brought before Rav Elyashiv involved an employee ordered by a superior to serve refreshments to many non-observant colleagues. Rav Elyashiv initially ruled that the employee must refuse to contribute to others' sins. However, he added that if there was a danger of being fired, compliance might be permissible, particularly if the employees could obtain the refreshments from another source anyway, thus mitigating the employee's direct responsibility for causing sin.
These laws are challenging to navigate because of the natural desire to avoid offending people. However, they underscore that one cannot simply disregard Torah principles. The speaker draws a powerful analogy: if someone were stealing jewelry from your wife, you would not hesitate to confront them, regardless of potential offense. Yet, when someone "steals from God" by failing to make blessings, people are often less offended, mistakenly thinking it is not their business. It is, in fact, our business to prevent others from sinning. Nonetheless, wisdom is required. One must not always adhere strictly "by the book," especially when trying to draw people closer to observance. The example of Mr. Safra at Shaarei Zion is cited, where leaders, including Miro Satan, strategically offered Torah honors to individuals who were not fully observant, understanding the broader impact of such acts of kindness and respect in fostering connection to Torah and sages. This demonstrates a "selective vision" or strategic flexibility in applying halacha.
However, this flexibility does not extend to all situations. Indiscriminately inviting non-observant individuals to a Shabbat table, especially when children and grandchildren are present, might not be the best approach, as it could introduce inappropriate influences. One must be wise in deciding when and what is appropriate. The most recommended solution remains for the host to recite the blessings aloud, with the guest hearing them. While the guest's answering "Amen" is not an essential component for fulfilling the obligation, merely hearing the blessing is sufficient. The discussion also touches on the distinction between preliminary and final blessings, noting the responsibility one bears for contributing to the lack of a final blessing due to the specific quantity of food consumed. Ultimately, one cannot ignore the responsibility not to cause others to sin, comparing it to giving someone a loaded gun. The question of selling food in a store or restaurant, as opposed to giving one's own food, presents a different halachic scenario, which may be addressed in future discussions.