Did Yosef Make Brachos on the Potential Non-Kosher he ate while in Prison?
When reading the Parsha about Yosef in Mitzrayim it is intriguing to think about if and how Yosef was able to keep Kosher. When if ever would eating non-Kosher be permitted?
The most simple answer is that a Choleh sheYesh Bo Sakana is permitted to eat forbidden foods (if there are no alternative options) because Pikuach Nefesh sets aside all the Mitzvos in the Torah. This raises two questions: Is there any element of sin in doing so? Should a Bracha be recited on the food?
In Parshas Bereishis, Chava was punished directly for eaying from the Eitz Hadas, but Adam was punished only indirectly in that the earth was cursed and he was compelled to work the land by the sweat of his brow from then on. The Medrash explains, “R’ Ivi said: She pressed grapes and gave [wine] to him (Bereishis Raba 19:5). In other words, according to R’ Ivi, Chava simply handed Adam a cup of wine and he drank it without inquiring as to its source. The Yefei Toar comments, “The reason he was punished is that a person is always forewarned – he should have investigated his wife’s actions. This is why the Posuk states, “Because you listened to your wife” – [in other words,] without investigating and interrogating her. The Or haChaim explains that Adam was a shogeg, and was punished accordingly, or or possibly even an Ones, and he was punished indirectly by having the earth cursed.
This seems to teach an important principle about eating a forbidden substance b’Ones. If a person was able to act with extreme care that would have prevented him from eating it – though he was not obligated to do so – he is worthy of censure on some level. Rav Asher Weiss Shlita (Bereishis 9) contends that it is reasonable to say that there was a greater charge against Adam haRishon for not carefully checking where the food Chava was serving him came from, even though it was a situation of Ones. This is why he was punished for his sin.
Similar to the situation one can imagine Yosef was in when in prison, Rav Asher quotes a fascinating Teshuva of the Chasam Sofer (O.C. 202) who was asked about a person incarcerated in a non-Jewish prison who was only served forbidden food and who occasionally partook of it due to weakness. After he was freed, he asked how to repent for his sin since it was difficult for him to fast and he was too poor to give a “Pidyon Nefesh”.
The Chasam Sofer argues that forbidden foods and Arayos (illicit sexual activities) are “Techilasam b’Ones v’Sofam b’Ratzon” – when violating these Issurim for Pikuach Nefesh, even though the act was initiated as an Ones it is ultimately desirable because of the Hana’a that the person experiences. For this reason, the Chasam Sofer argued that everyone would agree that he should assume a form of repentance.
Would a Bracha be required when eating Non-Kosher for Pikuach Nefesh?
The Shulchan Aruch rules (O.C. 196:1) that, “if a person eats a forbidden food, even if it is only an Issur d’Rabbanan, he does not make a Zimun over it, nor should he recite a Bracha on it, neither before nor after.” (See Rambam Hilchos Brachos 1:19). The Ra’avad strongly disagrees given that he derived pleasure he should be obligated in a Bracha.
Regarding forbidden foods in cases of Pikuach Nefesh, the Shulchan Aruch rules (ibid. 2) that a Bracha should be recited. The Beis Yosef elaborates in Siman 204, citing the Rosh who rules that a sick person who eats on Yom Kippur should recite a Bracha. Since eating the forbidden food was permissible due to Pikuach Nefesh, so we can say that the Hana’a is permissible and that creates an obligation to recite a Bracha on it.
If a person is coerced to eat forbidden food, he should not recite a Bracha, for although he is permitted to eat it due to Pikuach Nefesh, we cannot say that the pleasure he derived is “permissible”. It is similar to the case of the Chasam Sofer of “Techilaso b’Ones v’Sofo b’Ratzon”, which, as explained above, is a sin to some degree. This is unlike the case of a person who needs to eat on Yom Kippur. In that case, the actual pleasure derived from eating – namely the Refua it provides – is permissible, thus even the Rambam would agree with the Ra’avad that a Bracha should be recited. This distinction is found in the Magen Avraham (204:20 & 21), although he does not explain it, and could explain what Yosef would’ve done in prison.
In the aforementioned Teshuva, the Chasam Sofer further explains that while one who is forced to eat does not recite a Bracha, one who eats due to PikuachNefesh does recite a Bracha to thank Hashem for providing him with the food that will save his life.
Adapted and translated from Rabbi Yossi Sprung on medicalhalacha.org