Halakhah sa Mga Awit 10:3: Shulchan Shel Arba, Mishneh Torah, Blessings & Mishneh Torah, Leavened and Unleavened Bread

And when one is breaking the bread, he finishes the blessing and then breaks it. This is out of respect for a king. And accordingly it is necessary to put pleasing the Holy One Blessed Be He first before pleasing a king of flesh and blood or pleasing oneself, as it is said, “Fear the Lord, my son, and the king.”⁶⁹Prov. 24:22, i.e., in that order. Granted, here the addressee “my son” comes before the king, which seems to contradict R. Bahya’s sequence. However, he may be implying that one best looks out for one’s own interest by showing public deference to the king of flesh blood. And whoever breaks the bread before he blesses or before he finishes the blessing – he is called a glutton. About him it is said, “the greedy man [botze’a’] reviled [barekh] and scorned the Lord,”⁷⁰Ps. 10:3. R. Bahya is playing on the double meanings of the words botze’a’ – which means both “break bread” and “be greedy,” and barekh, which means both “bless” and “curse” in Biblical Hebrew. that is to say, he breaks and afterwards then says the blessing, and so “has scorned the Lord.”

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.

One does not fulfill his obligation by eating matsa that is forbidden to him, such as if he ate it untithed, or [as] first tithe from which the priestly tithe was not taken or if he stole it. This is the general principle: We fulfill our obligation with anything upon which we may recite the Grace after the Meals. And we do not fulfill our obligation with anything upon which we may not recite the Grace after the Meals.