Chapter 21: The General Laws of Bracha Achrona[1]

Note regarding after blessing identification:

In the previous chapters we focused on the laws applicable to a before blessing, and how to identify which blessing a food item receives. This latter subject of before blessing identification likewise covered the after blessing identification of a food or beverage as explained in the previous Chapters, and this matter will not be repeated here. [For example, when a bread receives the blessing of Birchas Hamazon versus Al Hamichya was explained in chapters 8-9]

1. Biblical or Rabbinical:

See Chapter 1 Halacha 1 for the full details of this subject!

After blessing on foods: It is a Rabbinical obligation to recite an after blessing after eating a certain amount of any food and drinking and after drinking a certain amount of any beverage, with exception to one who eats bread in which case it is potentially a Biblical obligation, as will be explained next.

Birchas Hamazon on bread: After eating bread made from the five grains, one is Biblically required to recite Birchas Hamazon if they are satiated from the meal. If they eat at least a Kezayis but are not fully satiated, the obligation is Rabbinical. Only the first three blessings of Birchas Hamazon are Biblical; the fourth is Rabbinical.

Meiyn Shalosh: Some Poskim[2] rule that the after blessing of Meiyn Shalosh is a Biblical command. Other Poskim[3], however, rule that it is merely Rabbinical, and so is the ruling of Admur.

2. Its effect on the Bracha Rishona and when one should recite the Bracha Achrona:

See Chapter 19 Halacha 5 for the full details of this subject!

Causing one to repeat the Bracha Rishona: The intentional recital of an after blessing after eating a food or beverage requires for the before blessing to be repeated if he were to decide to continue eating or drinking after its recital. However, in the event that one planned on continuing to eat and drink, and mistakenly [i.e. absent-mindedly, or due to a mistake in the law] recited the after blessing, then it is not necessary for him to repeat the before blessing prior to continuing eating and drinking.

Not to say the after blessing unless one is done eating: Due to the above reason, one may not recite an after blessing if he plans to continue eating or drinking afterwards in order not to unnecessarily cause himself to need to repeat the before blessing. However, if one will be taking a break and is concerned about losing the chance to say the after blessing, it is permitted to recite it before resuming. Likewise, in all cases that there is a Halachic doubt regarding whether a certain blessing must be repeated, then it is permitted for one to recite an after blessing in order to escape the doubt and force himself to be required to repeat the before blessing prior to continuing eating.

3. Being Motzi another person:

See Chapter 4 Halacha 2C and 5 for the full details of this subject!

Initially, one cannot be Yotzei an after blessing of Birchas Hanehnin [i.e. Borei Nefashos, Meiyn Gimel] from another, with exception to Birchas Hamazon with a Zimun, even if they are in a state of Kevius.[4] However, Bedieved, if one heard an after blessing from another, then if they were in a state of Kevius and both had intention to be Yotzei Motzi with the blessing, then it is valid. However, this only applies if the person was personally obligated in a Bracha Achrona. However, if he was not personally obligated in a Bracha Achrona then he may not recite an after blessing on behalf of a person who became obligated in an after blessing after eating a food or beverage, even if the other person does not know how to say the blessing themselves.[5] Likewise, if they are not Kavua together, one cannot be Yotzei the blessing with another.[6]

4. The Shiur – How much food or drink must one consume to recite a Bracha Achrona?[7]

Unlike the ruling by the before blessing in which we rule that before blessing is mandated upon eating any amount of food [as explained in Chapter 7 Halacha 1], by an after blessing, in order for a person who ate or drank a food or beverage to be obligated in its recital one must eat or drink a certain amount of food or beverage known as the Shiur. Furthermore, this amount of food or beverage must be consumed within a certain amount of time. It is forbidden for one to say an after blessing if less than this amount of food or beverage was consumed.[8] In this Halacha we will discuss the amount of food or beverage that must be consumed while in the coming Halacha’s we will discuss the amount of time in which this amount of food must be consumed within.

1. Food – Kezayis:[9]

The amount of food that needs to be eaten [within the amount of time to be discussed] in order to recite an after blessing is a Kezayis.[10] [The precise amount of a Kezayis will be discussed in chapter 22 Halacha 1, although our final conclusion is that one is to be stringent to not say an after blessing until he eats 28.8 grams of the food. Likewise, initially one is to beware not to enter himself into a doubt of a Safek Bracha Achrona, and he is thus not to consume between 17.3 grams and 28.8 grams.]

1. Drink – Revius:[11]

In order to be obligated to recite an after blessing after consuming a beverage, one must drink the amount of a Revius[12], within the amount of time to be explained next.[13]  This applies to all drinks.[14]  [The exact measurement of a Revius is debated amongst the Poskim[15] and will be fully discussed in chapter 22 Halacha 2. Practically, the widespread custom of the world, Sephardim, Chassidim, and Ashkenazim, follows the opinion of Rav Avraham Chaim Na’ah that a Revius is equivalent to 86.4 milliliters or 2.92 fluid ounces. This measurement is the same Gematria as the word כוס. This opinion is known as Shiur Rav Chaim Neah. However, there are some members of Lithuanian Jewry who are stringent like the Shiur Chazon Ish of 150 milliliters. Likewise, some in Chabad are stringent like other measurements.]

Alcohol – except wine:[16] The above measurement of a Revius [within the amount of time to be discussed] applies even towards a strong and sharp beverage which all people are accustomed to consume a small amount, such as an alcoholic drink.[17] [Hence it is quite common that an after blessing is not recited after drinking a shot of whiskey or other strong alcoholic beverage being that one does not drink a Revius within the amount of time to be discussed.]

Wine and grape juice:[18] By wine [and grape juice] some Poskim[19] question whether the shiur for an after blessing is a Kezayis [i.e. 28.8cc] or Revius [86.4 cc].[20] Practically, in order to avoid this question, it is good to beware not to drink between a Kezayis and Revius of wine or grape juice [i.e. 17.3cc-86.4cc] and one is rather to drink either more than a Revius or less than a Kezayis [within the amount of time to be discussed]. Nonetheless, Bedieved, if one already drank [within the amount of time to be discussed] the amount of a Kezayis but drank less then a Revius [i.e. between 17.3cc-86.4cc] of wine [or grape juice], then the after blessing is not to be recited [due to Safek Brachos Lihakel].[Nevertheless, some Poskim[21] rule that if this occurred then he should try to drink another Revius of wine and then saying an after blessing on both drinking sessions. In the event that one also ate a Kezayis of Mezonos or Zayin Minim fruits in addition to the less than a Revius of wine, then it is questionable[22] whether one should include an Al Hagafen in Meiyn Gimel due to the doubt, and some Poskim conclude that one should do so.[23]]

5. The law of a Berya – Does eating a whole fruit require a Bracha Achrona even if less than a Kezayis?[27]
6. The Law:

 [Although earlier we stated that the minimum measurement of eating for reciting an after blessing is a Kezayis, nevertheless] some Poskim[28] question whether one must recite an after blessing after eating a whole, Berya, food, [even if he did not eat a Kezayis of that food]. Practically, due to this doubt, it is proper for one to be stringent not to eat a Berya unless he eats a Kezayis.[29]

1. Definition of a Berya:[30]

A Berya is defined as any whole food, such as a single whole grape [olive, pomegranate seed] or even a single lentil. [Hence, if one were to eat even a single whole grape or single whole lentil, he would enter the above doubt as to whether an after blessing is to be said or not.]

Eating the entire fruit and the law regarding the pit, seed and peel:[31] One only enters into the question of a Berya if he eats all parts of the whole food that are commonly eaten. However, if one did not eat some [edible] part of the food, including even he only left the pit or seed by those foods in which it is common for one to consume even the pit, then it is not considered that one has eaten an entire Berya food [and hence as long as he has not eaten a Kezayis of the food, no doubt exists regarding the after blessing, that it should not be said]. [Likewise, if one does not eat the peel of the food by those foods in which it is common for the peel to be eaten, then it is not considered that one has eaten a Berya.] However, by those foods in which it is not common to eat the seed or pit or peel and the pit or seed or peel is rather discarded, then one who eats all of the flesh around the pit and seed, or all the flesh inside the peel, is considered to have eaten a whole Berya being that he has eaten all the parts that are fit for eating, and he enters himself into the above doubt.

If the fruit is missing a piece of its flesh:[32] It goes without saying that if the food or fruit is missing a piece from its flesh, then it is not considered a Berya and one who eats it does not enter himself into the above doubt.

If the pit is missing:[33] A fruit is only considered a Berya if it was brought to the person in its whole state. However, if prior to it being brought to the person the food or fruit was already missing a part of its wholeness, then it is not considered a Berya and one who eats it does not enter himself into the above doubt. This applies even to the pit of the fruit, that if the fruit was brought to the person with its pit removed as is common to be done with pitted olives then it is not considered a Berya. [This applies even if no actual flesh of the olive was missing from the olive and only its pit was removed, nonetheless, it is not considered a Berya if it was not brought to the table in its whole state with the pit.[34]]

If the fruit is cut or mashed:[35] A fruit is only considered a Berya if it was brought to the person in its whole state. Accordingly, if the fruit was brought in front of the person in a cut up or mashed state, then it is not defined as a Berya. [If, however, it was brought to the person in its whole state, and was then later cut or mashed, then if one ate the entire food, then it is considered that he has eaten a Berya, and has entered himself into the above doubt.[36] Accordingly, from here we learn that there is no requirement for the fruit to enter into one’s mouth in its whole state to be defined as a Berya, so long as it was brought into his presence in its whole state and had all of its edible parts eaten.]

• Example – Dried apricots: Dried apricots are commonly sold with their pits already removed. If a person eats a whole dried apricot, since it was presented and consumed without its pit, even though the pit is not regarded as edible or commonly eaten, nonetheless it is not considered a Berya. Therefore, if one has eaten less than a Kezayis of dried apricots, there is no question or doubt regarding reciting a Bracha Achrona; an after blessing would not be required in such a case.
• Example – Fresh apricots: If a person eats a fresh and eats the entire fruit with exception to its pit, then it is considered that he has eaten a Berya, as the fruit was presented whole and he consumed all the edible parts of the fruit.

6. Achilas Peras – In how much time must the Kezayis of food, or Berya[37], be consumed?[38]

The requirement to recite an after blessing after eating a food or drink is dependent on two factors: 1) The amount of food or drink that one consumed; and 2) The amount of time that this amount of food was consumed in. Throughout the previous laws, we dealt with the first aspect which is the amount of food or beverage that needs to be consumed in order to recite an after blessing. We will now tackle the second subject which is the amount of time in which the above-mentioned measurement of food must be eaten in, in order to require an after blessing. Obviously, it would be preposterous to suggest that if one ate half a Kezayis of food on Monday and another half of that food on Tuesday that he would now be obligated to recite an after blessing as he has eaten a total of  Kezayis, and rather certainly there is a certain amount of time in which the full measurement of a Kezayis must be eaten in in order to require an after blessing. It is this matter that will be discussed in this law. It is important to note that this law only deals with the measurement for food i.e. solids, while the measurement for liquids will be discussed in the following law. It is also important to note that this law focuses on the general time frame in which the measurement of food must be eaten within known as Achilas Peras, while the detailed and complex definition of Achilas Peras will be discussed in chapter 22 Halacha 3.

The law:

[It is a Halacha Lemoshe Misinai that the above Kezayis of food must be eaten within Achilas Peras for it to require an after blessing.[39] Thus,] If one ate the amount of half a Kezayis of a food and then took a small break and returned and finished eating the other half of the Kezayis of that food, then if the amount of time of Kdei Achilas Peras (which is equivalent to the amount of time it takes to eat a half a loaf of bread of six eggs in volume[40]) [i.e. between 3-4 minutes[41]] has passed from the time he started eating the first half of the Kezayis until he finished eating the second half of the Kezayis, then they do not join each other to make up a full Kezayis to require an after blessing to be recited.

The law if one ate the food for the entire time:[42] The above law applies even if one did not make an interval at all in the eating of the food, nonetheless, if it took more time than Kdei Achilas Peras to eat the entire Kezayis of food from the beginning to the end, then no after blessing is recited. [Thus, even if one was chewing the food the entire time without interval, if it took more than 3-4 minutes to consume the entire Kezayis, no after blessing is recited.]

The law if one had to repeat the before blessing within that time:[43] The above law that if a total of a Kezayis of food was eaten with Kdei Achilas Peras then an after blessing is recited applies even if there was an interval that took place between the two eating’s. Furthermore, even if one performed an interval such as changing locations in between, which required a new before blessing to be recited on one’s second eating, hence considering it like a new meal, nonetheless, the two eating’s are considered like one and join each other to make up a Kezayis within Achilas Peras to obligate one in the recital of an after blessing.

7. The Zeman by beverages – In how much time must the Revius be consumed?[44]

Some Poskim[45] rule that the Revius amount must be drunk within the time it [normally] takes a person to drink a Revius, in order to say the after blessing. Thus, if one quickly drank a half of the Revius in a faster pace than most people, and then after a slight delay finished drinking [the remainder of the Revius], then if from the start of the drinking until the completion [of the drinking of the Revius] the amount of time it takes a normal person to drink a Revius did not yet pass, then the two gulps join each other to obligate an after blessing. If, however, it took more than this amount of time to drink the Revius, then the two gulps do not join each other and an after blessing is not recited. (Furthermore, even if one did not stop for even a moment from drinking the Revius, although he drank it very slowly in a way that it took him more time that a normal person who drinks a Revius, then an after blessing is not said.[46]) [According to this opinion, an after blessing is never recited after drinking a hot beverage such as tea and coffee, being that it takes more than a Revius timespan to drink a Revius of the hot beverage.] However, other Poskim[47] rule that the Revius amount can be drunk within the time it takes a person to eat a Pras of bread [i.e. Kdei Achilas Peras, which is between 3-4 minutes[48]] just as we rule regarding foods. Practically, the main opinion follows the second, latter opinion, [and hence so long as a Revius of the beverage was consumed with 3-4 minutes an after blessing is recited].[49] Thus, an after blessing is recited after drinking a hot beverage such as tea and coffee even if drunk slowly, so long as a Revius of the liquid was drunk within Kdei Achilas Peras. [To note however that many Sephardim have the custom to not recite an after blessing after drinking tea and coffee as rules the first opinion above.]

8. Tziruf – Ate a total of a Kezayis of two different foods, do they join together for an after blessing:[50]
9. Two Solids:

All solid foods [as opposed to a solid and a liquid] join each other for the minimum measurement of a Kezayis. This applies even if the foods have two different [before and] after blessings. Thus, if one ate less than a Kezayis of two different foods, then if both foods are solids they join together to meet the required measurement of a Kezayis, and thus if one has eaten a total of 27 grams [within 4 minutes] between the two foods, then one recites an after blessing.

Which after blessing to recite?[51] In all cases that one ate two different foods of two different after blessings, and a Kezayis was not consumed from either food but he consumed a Kezayis in total between both of them [within 4 minutes], then one recites the less important after blessing of the two foods. [This applies even by two foods that were eaten as an Ikar and Tafel, and one recited a blessing on the Ikar, nevertheless, if one did not eat a Kezayis of the Ikar on its own, then the after blessing of the Tafel is recited.[52]]

• Example – Zayin Minim with Borei Nefashos:[53] If someone eats a half a Kezayis of an olive [or grape, fig, pomegranate or date] and another half of a Kezayis of a food which receives the after blessing of Borei Nefashos Rabos [within four minutes], then he recites the after blessing of Borei Nefashos Rabos [which is the lower level after blessing of the two foods]. [This applies even if the other half of a Kezayis food is a fruit, nonetheless, we do not recite Al Hapeiros but rather the after blessing of Borei Nefashos.[54]]
• Zayin Minim fruits with other Zayin Minim fruits:[55] The above ruling that one recites Borei Nefashos only applies in the above case in which one did not eat a Kezayis of seven species fruits. However, if one ate a total of a Kezayis within four minutes of many different seven species fruits then certainly they join each other for the after blessing of Al Hapeiros.
• Example – Bread with Mezonos or fruits [Zayin Minim or Borei Nefashos]:[56] If someone eats [within four minutes] a half a Kezayis of bread and another half of a Kezayis of a Shivas Haminim food [whether fruits which receives the after blessing of Al Hapeiros or Mezonos which carries the after blessing of Al Hamichyah] then he recites the after blessing of Meiyn Gimel [which is the lower level after blessing of the two foods, either Al Hamichyah or Al Hapeiros[57]].
• Meaning, that if he ate 15 grams of bread together with 15 grams of cracker within 4 minutes for a total of a Kezayis between both foods, then he recites an after blessing of Al Hamichya.
• Likewise, if he ate bread together with fruits of Al Hapeiros for a total of a Kezayis between both foods, then he recites an after blessing of Al Hapeiros.[58]
• The same applies regarding Borei Nefashos, that if he ate bread together with a Borei Nefashos food for a total of a Kezayis between both foods, then he recites an after blessing of Borei Nefashos.
• Example – Mezonos with Zayin Minim of fruits:[59] If someone eats [within four minutes] a half a Kezayis of Mezonos crackers and another half of a Kezayis of a Shivas Haminim fruit then he recites the after blessing of Al Hapeiros, which is the lower of the two after blessings.
• Example – Cracker with a spread: If one ate 15 grams of a cracker and 15 grams of Tehini spread within 4 minutes, then the after blessing of Borei Nefashos is said, being that it is the less important of the two possible after blessings.

1. Solids with liquids:[61]

If one of the foods which one ate was a solid while another is a liquid then they do not join each other, not for a Kezayis, nor for a Revius. [However, if one drank a Shiur Revius of a beverage other than wine and one ate a Kezayis of a Borei Nefashos food, then one recites a single after blessing of Borei Nefashos on behalf of them both.[62]]

• Example: If one ate 15 grams of cracker and 60 ml of juice then no after blessing is said.
• If one drank 50 mL of wine, and ate 40 g of grapes or other foods of the seven Minim, then no after blessing is recited.

A food with gravy or broth:[63] Food that was cooked with gravy, then the gravy does not join the food for a total of a Kezayis, as gravy is considered a complete liquid for all matters.

• Example: If one ate 15 grams of chicken and 15 milliliters of its accompanying broth or gravy within four minutes, the chicken and the broth do not combine to form a Kezayis, since the broth is considered a liquid and does not join the solid food for the required measurement.

A disintegrated food:[64] A solid food which has disintegrated to the point that it is now fit for drinking, leaves its status of a food [and now has a status of a liquid]. [Accordingly, such a food joins other liquids for the total of a Revius, although does not join solid foods for the total of a Kezyis.]

• Example: If a person blends a piece of apple into a smooth puree until it is entirely liquid and then drinks 50 ml of this apple puree along with 70 ml of orange juice within four minutes, the two liquids combine to a total of 120 ml. Since they are both now in liquid form, they join together for the measurement of a Revius, and an after blessing should be recited. However, if the person had eaten 50 ml of solid apple and drank 70 ml of orange juice, the two would not combine for either a Kezayis or a Revius, since solids and liquids remain distinct for these measurements.

A frozen or congealed liquid:[65] A liquid which has congealed or frozen to the point that it is now fit for eating [i.e. chewing], leaves its status of a liquid [and now has a status of a solid]. This applies even if it is still wet to the point of Tofeiach Al Menas Lehtafiach. [Accordingly, such a food joins other liquids for the total of a Revius, although does not join solid foods for the total of a Kezyis.]

• Example: If one froze orange juice into an ice pop and consumed 30 grams of it within four minutes, the ice pop is now considered a solid for halachic purposes. Therefore, it does not combine with a beverage, such as drinking 40 ml of tea, to reach a required measurement for an after blessing. However, if one were to melt the ice pop and drink the resulting juice together with the tea within four minutes, the two liquids would combine for the total of a Revius, and an after blessing would be recited accordingly.

1. Two liquids:[66]

All liquids join each other for the Shiur of Revius.

• Example: If one drank 60 ml of juice and 40 ml of tea within 4 minutes, the two amounts combine to make a total of 100 ml. Since this equals a Revius, an after blessing is recited.
• Example – A drink with wine: If one drank 60 ml of juice and 40 ml of wine within 4 minutes, the some Poskim[67] rule that the two amounts combine to make a total of a Revius [i.e. 100 ml] and hence, an after blessing of Borei Nefashos [not Al Hagafen[68]] is recited. However, other Poskim[69] question as to whether any after blessing may be said as perhaps wine can join with other liquids to make up the minimum amount of a Revius. From Admur[70] it is implied an after blessing is not recited in such a case. [However, if one drank less than a Kezayis of wine, then possibly an after blessing of Borei Nefashos may be recited according to all if a Revius in total was drunk.[71]]

9. The five possible after blessings:

The sages established three general after blessings, with one containing three different Nusschaos  for five different groups of foods.

1. The after blessing of Birchas Hamazon.
2. The after blessing of Meiyn Gimel, which contains three different Nusschaos, depending on food:
   1. The after blessing of Al Hamichya.
   2. The after blessing of Al Hagafen.
   3. The after blessing of Al Heitz and Hapeiros.
3. The after blessing of Borei Nefashos.

The details of each after blessing will be explained throughout the coming Halachas.

1. Identifying the after blessing – Which Bracha Achrona should one recite on which food?[72]

The after blessing of Borei Nefashos Rabos is recited on all food and beverages[73] with exception to bread over which one recites Birchas Hamazon, and with exception to the Shivas Haminim of which the land of Israel was praised[74], which is wheat, barley, grapes, figs, pomegranates, olives and dates[75] over which one recites a single blessing which is similar to the three blessings of Birchas Hamazon [i.e. Meiyn Gimel].[76] The same applies for wine which derives from the grape.[77] The same also applies for spelt which is a type of wheat, and for oats and rye which is a type of barley [which receive the after blessing of Birchas Hamazon or Al Hamichya].[78] These [five grains] are referred to as grain in all areas of discussion.

Thus, in summary the sages established five different after blessings for five different groups of foods.

1. The after blessing of Birchas Hamazon is recited over Hamotzi bread. See chapters 8-9 with regards to what breads receive the blessing of Hamotzi and Birchas Hamazon.
2. The after blessing of Al Hamichya is to be recited over non-Hamotzi bread five grain products. See chapters 8-10 with regards to what five grain products receive the blessing of Mezonos and Al Hamichya.
3. The after blessing of Al Hagafen is to be recited over beverages that derive from grapes [i.e. wine and grape juice]. See chapter 15.
4. The after blessing of Al Heitz and Hapeiros is to be recited over fruits of the Zayin Minim, as will be explained in Halacha 13.
5. The after blessing of Borei Nefashos is to be recited over all other foods that are not of the seven Minim, including vegetables, fruits, legumes, and all Shehakol products as will be explained in Halacha 12.

The details of this matter will be explained throughout the coming Halachas.

1. The correct after blessing for various foods:

It is beyond the scope of this Halacha or chapter to delve into after blessing identification laws for particular foods being that in the most part it depends on the identification of the before blessing which was already discussed in great detail in chapters 8-17. Accordingly, once the before blessing over the food has been determined, then its corresponding after blessing has likewise been clarified as explained in A [i.e. Mezonos foods receive Al Hamichyah, Haeitz of Shivas Haminim receive Al Hapeiros, Hagafen wine receives Al Hagafen and Hamotzi bread receives Birchas Hamazon. All others foods, whether Shehakol, Ha’adama or Haeitz, receive Borei Nefashos]. There does exist however a few exceptions to this rule in which the before blessing and after blessing may differ, which will be briefly discussed here.

Legume bread:[79] Bread that is made of only legume flour, without a mix of five grain flour, is Shehakol and requires and after blessing of Borei Nefashos. See Chapter 8 Halacha 5 for the full details of this subject.

Mixed Legume flour with five grain flour bread: If five-grain flour is a minor ingredient, the initial blessing is Hamotzi, unless it was added only for texture, in which case the blessing is Shehakol while the after-blessing varies: if one consumes a Kezayis of five-grain flour within four minutes, Birchas Hamazon is recited; otherwise, if the bread contains 16.7% of five grain flour then if he ate a Kezayis of the bread [but not a Kezayis of the five grain flour] he is to recite Al Hamichyah. If the bread does not contain 16.7 % of 5 grain flour then if one plans to eat a Kezayis of this bread he is to only eat it within a meal. Alternatively, [in the latter case] one is to eat a Kezayis each of two other foods of which one is Mezonos and the second receives a Borei Nefashos, and then recite an Al Hamichyah and Borei Nefashos on both foods. See Chapter 8 Halacha 6 for the full details of this subject.

Mixed Legume flour with five grain flour crackers: Its before blessing is Mezonos. If it contains 16.7 % of five grain flour then Al Hamichyah is to be recited after eating a Kezayis of the food within Achilas Peras [4 minutes]. If however it does not contain 16.7 % of five grain flour within Achilas Peras [i.e. 174 grams], then one is to eat a Kezayis each of two other foods of which one is Mezonos and the second receives a Borei Nefashos, and then recite an Al Hamichyah and Borei Nefashos on both foods. See Chapter 10 Halacha 6 for the full details of this subject.

Bread made of rice and wheat flour: Bread that is made of rice and wheat flour receives a Hamotzi and Birchas Hamazon if the entire bread has the taste of wheat. If the entire bread does not have the taste of wheat, then it follows the same laws as any bread that is made of legume and five grain flour, explained above. See Chapter 8 Halacha 7 for the full details of this subject

Rice bread that contains spelt/rye/oat/barley flour: It follows the same laws as any bread that is made of legume and five grain flour, explained above. See Chapter 8 Halacha 7 for the full details of this subject!

Crackers made of rice and 5 grain flour: Any non-bread product that is made of rice and wheat flour receives a Mezonos and Al Hamichya if the entire food has the taste of wheat. One says Mezonos on any amount of the food that one will be eating and says Al Hamichyah on a Kezayis of the food. If the entire food does not have the taste of wheat, or if it is made with spelt/rye/oat/barley flour then it follows the same laws as any food that is made of legume and five grain flour, explained above. See Chapter 10 Halacha 7 for the full details of this subject!

Ikar Vitafel foods: All foods that contain ingredients of two separate blessings and the blessing  over the main ingredient exempts the blessing over the secondary ingredient, then in general the determination of the after blessing of the food is dependent on the determination of the before blessing of the food and corresponds to it. Thus, if the main ingredient is determined to be a food which receives the after blessing of Borei Nefashos, then only this after blessing is recited on behalf of all the other ingredients even if they have a different after blessing. If the main ingredient is determined to be a food which does not receive the after blessing of Borei Nefashos then one recites its after blessing on behalf of all the ingredients, including the Borei Nefashos ingredients. There are however a few exceptions to this rule, such as if one did not eat a Kezayis of the higher after blessing ingredient, in which case we recite the lower level blessing, whether it is the Ikar or the Tafel food [as explained in Halacha 8 above that this law of lower level Tziruf applies even by two foods that are Ikar Vitafel]. Furthermore, with regards to foods that contain five grain flour and are therefore Mezonos or Hamotzi, nonetheless, their after blessing is only Al Hamichya or Birchas Hamazon if they contained a certain amount of this flour in the ingredients as explained above regarding legume bread that contains five grain flour and the same would apply to any food that contains flour. See Chapter 17 for the full details of this subject

Rice:[80] Orez, which is questionably defined as rice as explained in chapter 11 Halacha 4, receives the before blessing of Mezonos. Nonetheless, according to all opinions its after blessing is Borei Nefashos being that it is not one of the seven species of the land of Israel. See Chapter 11 Halacha 4 for the full details of this subject!

Whole five grain kernels: Grains of the five grains which have been cooked or roasted in a way that they have remained completely whole [including their peel] and have not softened to the point that they stick to each other then although before blessing is Ha’adama, it is questionable whether their after blessing is Al Hamichya  or Borei Nefashos and they therefore should only be eaten within a meal. See Chapter 10 Halacha 9A and C for the full details of this subject

10. The after blessing of Borei Nefashos:[81]
11. On what foods is it said?[82]

The after blessing of Borei Nefashos Rabos is recited on all fruits of the tree with exception to fruits of the seven species (e.g., grapes, figs, pomegranates, olives, dates, wheat, and barley). Likewise, the after blessing of Borei Nefashos Rabos is recited over all vegetables of the ground, and anything that does not grow from the ground.

Bedieved if said on food of another after blessing: See Halacha 15A! One who said the after blessing of Borei Nefashos Rabos in place of the after blessing of Al Hamichyah, Al Hapeiros, Al Hagfen, or Birchas Hamazon, does not fulfil his obligation and is hence obligated to repeat the blessing of Borei Nefashos.

Bedieved if said wrong after blessing instead of Borei Nefashos: See Halacha 15B! One who said the after blessing of Al Hamichya in place of the after blessing of Borei Nefashos Rabos then he does not fulfil his obligation.

If ate a total of a Kezayis of two foods with one being Borei Nefashos: Then the blessing of Borei Nefashos is recited, as explained in Halacha 8.

1. Reciting a single after blessing:[83]

Even if one ate a Shiur Kezayis of many of the above Borei Nefashos foods, only a single after blessing of Borei Nefashos Rabos is recited on behalf of them all, as they all have the same after blessing. The same applies if one ate and drank.[84] [However, if one ate a Kezayis of two foods with two different after blessings, then both after blessings must be recited, unless the two foods have a Ikar Vitafel relationship, and one only recited one before blessing on behalf of both foods, as explained in chapter 17 Halacha 1B.]

1. The Nusach:

Chasima:[85]  The after blessing of Borei Nefashos concludes without Hashem’s name in its Chasima closing blessing with the words “Baruch Cheiy Haolamim.” The reason for this is because it is disputed as to whether the sages established a closing blessing on its behalf, with some Poskim[86] holding that the sages did establish for it to conclude with a blessing, and other Poskim[87] ruling that it was not established to have a concluding blessing, as it is a short blessing. [Accordingly, in order to suspect for both opinions, we conclude with a blessing without Hashem’s name.]

The Nusach – Chesronan:[88] The word “chesronan” (חסרונן) comes from the wording[89] of “all your lacking’s are on me.” This means to say that [we are blessing Hashem for] all the sustenance that people require to maintain their lives and if they are lacking they cannot survive without, such as bread and water.

The Nusach – Veal Kol Mah Shebarasa:[90] The words “Veal Kol[91] Mah Shebarasa[92] Lehachayos Bahem” refers to [blessing Hashem for] all of the foods that one could live without and were created for their pleasure and enjoyment, such as various kinds of fruits. However, some Poskim[93] say that the word Chesronan is connected to the next words of Veal Kol Mah Shebarasa, and henmce the entire verse refers to foods that are necessities for all creations to live [and not fruits].

The Nusach – Cheiy Haolamim:[94] The correct punctuation of Cheiy is with a Tzeirei [and not with a Patach].

11. The after blessing of Meiyn Gimel [i.e. Meiyn Shalosh]:
12. On what foods is it said?[95]

The after blessing of Meiyn Gimel is recited on all foods of the Shivas Haminim of which the land of Israel was praised.[96] [However, on the five grains Meiyn Gimel is only recited if the food has been cooked in a way that it becomes the blessing of Mezonos as explained in chapter 10 Halacha 9, and is not defined as Hamotzi bread as explained in length in chapter 8-10.]

What are the Shivas Haminim?[97] The Shivas Haminim include wheat, barley, grapes, figs, pomegranates, olives and dates[98]. Grapes include also wine which derives from the grape.[99] Wheat and barley include also spelt, which is a type of wheat, and oats and rye which is a type of barley.[100] These [five grains] are referred to as grain in all areas of discussion.

Why is it called Meiyn Gimel? Meiyn Gimel is a single blessing which is similar to the three blessings of Birchas Hamazon. [Meaning, that the single blessing of Meiyn Gimel contains within it wording which is parallel to each of the first three blessings of Birchas Hamazon, which is Mazon, Eretz Yisrael and the Beis Hamikdash. It is for this reason that it is called by its name Meiyn Gimel or Meiyn Shalosh, being that it corresponds to the three blessings of Meiyn Gimel. This comes to negate the common misconception which believes that Meiyn Gimel is called by its name being that it contains three different wordings on behalf of Mezonos, fruits and wine. Now, regarding the fourth blessing of Hativ Vihameitiv in Birchas Hamazon, this too contains a parallel wording within the after blessing of Meiyn Gimel as we conclude with the words “Ki Ata Hashem Tov Umeitiv Lakol.” However, this was only added by the sages to the Nusach at a later stage, just as the fourth blessing of Birchas Hamazon was added at a later stage. For this reason, we call the after blessing only Meiyn Gimel which corresponds to the original three blessings of Birchas Hamazon and not Meiyn Daled.[101]]

Is Meiyn Shalosh a Biblical or Rabbinical obligation: Some Poskim[102] rule that the after blessing of Meiyn Shalosh is a Biblical command. Other Poskim[103], however, rule that it is merely Rabbinical, and so is the ruling of Admur. [The practical ramification would be if one ate to the point of satiation and is unsure if he recited an after blessing.[104]]

If ate a total of a Kezayis of two foods with one being Borei Nefashos: Then the blessing of Borei Nefashos is recited, as explained in Halacha 8.

If ate a Kezayis of Meiyn Gimel and a Kezayis of Borei Nefashos, does Meiyn Gimel cover the Borei Nefashos food? See Halacha E!

Bedieved if said on food of another after blessing: See Halacha 15B & H! One who said the after blessing of Al Hamichya or Al Hagafen in place of the after blessing of Borei Nefashos Rabos then he does not fulfill his obligation. One who said the after blessing of Al Hapeiros in place of the after blessing of Borei Nefashos Rabos by foods that are not fruits of a tree then he does not fulfil his obligation. If it was said in place of Borei Nefashos Rabos for fruits of a tree then it is disputed if he fulfills his obligation and practically the blessing is not to be repeated. If one accidently recited Al Hamichyeh instead of Birchas Hamazon then it is disputed if he fulfills his obligation and practically the blessing of Birchas Hamazon is not to be repeated. Regarding if one mixed up the Nusach of Al Hamichay, Perios and Gafen, see B.

Bedieved if said another after blessing instead of Meiyn Gimel: See Halacha 15A & H! One who said the after blessing of Borei Nefashos Rabos in place of the after blessing of Meiyn Gimel then he does not fulfill his obligation and is hence obligated to repeat the blessing of Borei Nefashos. If one accidently recited Birchas Hamazon instead of Al Hamichye, he fulfills his obligation.

If ate a total of a Kezayis of two foods with one being Mieyn Gimel: Then the lower of the two blessings is recited, as explained in Halacha 8, and hence if the lower blessing is Borei Nefashis, then it is recited, while if the lower blessing is Mieyn gimel, then it is recited.

1. The Nusach – General Nusach and Nusach for Mezonos, wine, fruits:[106]

Mezonos products: The wording of Al Hamichya within Meiyn Shalosh is to recited upon eating a Kezayis of five grain Mezonos products. See chapter 8-10 for definition of Mezonos products.

Wine or grape juice:[107] The after blessing of Al Hagafen is to be recited upon drinking a Revius of wine and grape juice. See chapter 15 for definition of Hagafen wine.

Fruits of Seven Minim: The after blessing of Al Heitz and Al Hapeiros is to be recited upon eating a Kezayis of fruits of the Zayin Minim.

If ate a total of a Kezayis of two foods of Mieyn Gimel: Then the lower of the two blessings is recited if both foods are solids, as explained in Halacha 8.

Bedieved if said wrong Nussach: See Halacha 15C-G! One who said the after blessing of Al Hamichyah in place of the after blessing of Al Hapeiros does not fulfill his obligation, with exception to dates by which one fulfills his obligation Bedieved. One who said the after blessing of Al Hamichyah in place of the after blessing of Al Hagafen fulfills his obligation Bedieved. One who said the after blessing of Al Hapeiros in place of the after blessing of Al Hagefen, fulfills his obligation. One who said the after blessing of Al Hapeiros in place of the after blessing of Al Hamichya, does not fulfill his obligation. One who said the after blessing of Al Hagefen in place of the after blessing of Al Hapeiros does not fulfil his obligation with exception to grapes or raisins, in which case, if one said Al Hagefen he fulfills his obligation.

Racheim Nah:[108] One is to recite the wording of Racheim Nah in Meiyn Gimel.

Veal Hakalkalah:[109] Although in the beginning of the Meiyn Gimel after blessing for Mezonos products one recites the words Al Hamichay Veal Hakalkalah one does not recite the words Veal Hakalkalah by the conclusion of the blessing.[110]

Bedieved if skipped some of the Nussach:[111] Bedieved, if one skipped some of the wording of the Meiyn Gimel after blessing, then if he skipped words which are considered part of the main Nussach, then he does not fulfill his obligation, however, secondary words which are skipped do not invalidate the after blessing. The following is a list of main words which if skipped invalidate the after blessing:

1. Skipped the mentioning of the food item [i.e. Hamichya, Gafen, Peiros]
2. Skipped Al Ha’aretz Chemda Tova
3. Skipped Uvinei Yerushalayim.

The following is a list of secondary words which if skipped do not invalidate the after blessing:

1. Ki Ata Hashem Tov Umeitiv
2. Venoda Al Ha’aretz before the concluding blessing.

1. Nusach for Shivas Haminim of Eretz Yisrael – The Nusach of Meiyn Shalosh when eating seven species fruits/Mezonos/wine from Eretz Yisrael or within Eretz Yisrael [i.e. Al Peiroseha/Gafnah/Michyasa]:[112]

In the Diaspora, one who eats fruits of the seven Minim [i.e. dates, figs, pomegranates, olives, grapes] concludes the blessing with the words “Al Ha’aretz Veal Hapeiros.” However, in Eretz Yisrael, one concludes the blessing with the words “Al Ha’aretz Veal Peiroseha.” Furthermore, even in the Diaspora, upon eating fruits grown in Eretz Yisrael and exported to the Diaspora, one concludes the blessing with the words “Al Ha’aretz Veal Peiroseha.”[113] [Likewise, even in Eretz Yisrael, upon eating fruits grown in the Diaspora and imported to Eretz Yisrael, one concludes the blessing with the regular words “Al Ha’aretz Veal Hapeiros.”[114]]

1. Ate several foods of Meiyn Gimel – The Nusach if one ate fruits of seven Minim, and ate Mezonos, and drank wine:[141]

One who ate [a Kezayis of] fruits from the seven Minim and ate [a Kezayis of] Mezonos [within Kdei Achilas Peras] and drank [a Revius of] wine is to include all three after blessings in a single blessing of Meiyn Shalosh.

The order and Nusach:[142] He is first to recite Al Hamichya [on the Mezonos] and then Hagefen [on the wine] and then on the fruits.[143] Accordingly, the Nusach is to be said as follows “Al Hamichya, Veal Hakalkala, Ve[144]al Hagefen, Veal Peri Hagefen, Veal Haeitz Veal Peri Haeitz, Veal Tenuvas Hasadeh, Veal Eretz Chemda etc”[145] and he is then to conclude “Venodeh Lecha Al Haretz Veal Hmaichya Veal Peri Hagafen, Veal Hapeiros. Baruch Ata Hashem Al Haretz Veal Hamichya Veal Peri Hagafen, ViHapeiros[146].”[147]

Drank wine and ate grapes:[148] Initially one who ate a Kezayis of grapes or raisins and likewise drank a Revius of wine should recite both Al Hagafen and Al Hapeiros on behalf of the wine and grapes, as stated above. Regarding Bedieved, see E!

1. The after blessing if one drank wine and ate grapes:[164]

Lechatchila:[165]  Initially one who ate a Kezayis of grapes or raisins and likewise drank a Revius of wine should recite both Al Hagafen and Al Hapeiros on behalf of the wine and grapes.[166] Nonetheless, regarding Bedieved if one did not do so, the Halacha is as such:

Bedieved: If one ate [a Kezayis of] grapes or raisins and likewise drank [a Revius of] wine and recited an Al Hagefen Veal Peri Hagefen [on behalf of both the wine that he drank and grapes that he ate], then he is exempt from reciting Al Haeitz on behalf of the grapes or raisins being that they too are considered fruits of the of the vine [i.e. Gefen].[167] However, this only applies if one explicitly had intent to exempt the grapes and raisins with the after blessing of Al Hagafen. However, if he did not explicitly have intent to do so, then the after blessing of Al Hagafen does not exempt the after blessing of Al Haeitz for the grapes and raisins, and it hence must be repeated.[168]

Not to initially intend to be Motzi:[169] For the above reason[170], initially one should not have in mind to exempt the grapes with the wording of Al Hagefen and should rather explicitly include the words Al Hapeiros on behalf of the grapes, as we already explained in Halacha D above.

1. Ate Meiyn Gimel and Borei Nefashos foods or fruits – How many after blessings to recite?[171]

[In general, when one has eaten a Kezayis of a Meiyn Gimel food and a Borei Nefashos food, must recite two after blessings, one of Meiyn Gimel and the second of Borei Nefashos.[172] One first recites Meiyn Gimel and then Borei Nefashos as explained in Chapter 18 Halacha 3. There are however a few exceptions to this rule as will be elaborated on in this law. These exceptions include one who ate a Kezayis of fruits of both Shivas HaMinim and non-Shivas Haminim. Likewise, if one ate a Safek Haeitz/Ha’adama food in addition to Shivas HaMinim fruit, then it is questionable as to how many after blessings should be recited, as will be explained in the Q&A.]

Ate fruits of both Shivas HaMinim and non-Shivas Haminim:[173] If one ate [a Kezayis of] seven species fruits and also ate fruits [that are not from the seven species] such as an apple and the like, then there is no need for one to recite an after blessing of Borei Nefashos on the apple, and simply reciting the after blessing of Al Hapeiros over the seven species fruit suffices being that the other fruits are included within the wording of “Al Haietz, Veal Peri Haeitz.” [This applies even if one did not have the apple in mind when saying the after blessing of Al Hapieros.[174] Even initially he should not precede the blessing of Borei Nefashos to Al Hapeiros in such a case. The above however only applies if one ate a Kezayis of the seven species fruit, however, if one ate less than a Kezayis of the seven species fruit then one is to always say Borei Nefashos over the non-seven species fruit even if the seven species fruit joins the non-seven species fruit to make up the measurement of a Kezayis, as explained in Halacha 8A!]

• Example: Suppose someone eats a Kezayis of grapes and also enjoys a fruit salad containing apples, oranges, and kiwis—none of which are from the seven species. After finishing, they wonder which after blessings to recite. Since grapes are one of the seven species, the person should recite the blessing of Al Hapeiros, which also covers the other non-seven species fruits in the salad. There is no need to make a separate Borei Nefashos on the fruit salad; the Al Hapeiros recited for the grapes includes all the fruits eaten in this case.

Drank wine and ate fruits other than grapes:[175] If one ate [a Kezayis of] an apple [or other fruit whether from the seven species or not, other than grapes] and likewise drank [a Revius of] wine then he must recite two separate after blessings, Al Hagafen on behalf of the wine that he drank, and a Borei Nefashos on behalf of the fruit that he ate. This applies even if he [accidentally] concluded the after blessing of Al Hagafen with the words Al Ha’aretz Veal Hapeiros [in which case he is only Yotzei the after blessing of Al Hagafen[176]].[177] [However, if he accidentally recites also in the beginning the words Al Haietz and Al Peri Haeitz, then Bedieved he is Yotzei both the fruits and the wine.[178]]

Drank wine and ate grapes or raisins: See Halacha E!

1. Meiyin Hameura – Nusach of Meiyn Gimel on special occasions [i.e. Shabbos, Yom Tov, Chol Hamoed, Rosh Chodesh, Chanukah, Purim]:[185]

Just as we rule with regards to Birchas Hamazon that on Shabbos and Yom Tov and Rosh Chodesh one is required to add additional wording within the after blessing [i.e. Meiyn Hameura] in order to make mention of the day, so too with regards to the after blessing of Meiyn Gimel one is required to add additional wording within the after blessing on special occasions in order to make mention of the day. However, on Chanukah and Purim, no additional wording is added.[186] The following is a list of these occasions and the additional wording:[187]

1. Shabbos: Uritzei Vehachalitzeinu Beyom Hashabbos Hazeh
2. Rosh Chodesh: Vezachreinu Letova Beyom Rosh Hachodesh Hazeh
3. Rosh Hashanah: Vezachreinu Letova Beyom Hazikaron Hazeh
4. Pesach: Vezachreinu Letova Beyom Chag Hamatzos Hazeh
5. Shavuos: Vezachreinu Letova Beyom Chag Hashavuos Hazeh
6. Sukkos: Vezachreinu Letova Beyom Chag Hasukkos Hazeh
7. Shemini Atzeres: Vezachreinu Letova Beyom Shemini Atzeres Hachag Hazeh
8. Chanukah and Purim: X

Chol Hamoed: Some Poskim[188] rule one is to mention Yom Tov within the after blessing of Meiyn Shalosh of Chol Hamoed, and so is the Chabad custom.[189]

Yom Kippur:[190] A child, or sick person, who eats on Yom Kippur is to mention Meiyn Hameura in his Meiyn Shalosh after blessing, just as we rule regarding him mentioning Yaleh Veyavo in Birchas Hamazon.[191]

Forgot to say Meiyn Hameura:[192] One who forgot to mention Meiyn Hameura in Meiyn Gimel fulfills his obligation and hence he does not have to repeat the after blessing. [This applies even when reciting an Al Hagafen after Kiddush on Shabbos or Yom Tov.[193] However, if one ate Mezonos bread and had in mind to fulfill his Shabbos or Yom Tov meal with the bread, and forgot Ritzei in Al Hamichyah, then he must repeat Al Hamichyah.[194]]

If one remembered prior to concluding the blessing:[195] If prior to reciting the concluding blessing of “Baruch Ata Hashem” one remembered that he did not recite Meiyn Hameura, then some Poskim[196] rule that one is to retract and recite the addition. Other Poskim[197], however, rule that once one has said Hashem’s name in Ki Ata Hashem [prior to the concluding blessing] then he may not go back and is simply to conclude the blessing without Meiyn Hameura.

If one is reciting the after blessing after the conclusion of the day [I.e. after Tzeis Hakochavim]:[198] Then one is not to mention Meiyn Hameura.

1. Tziruf – If one eats a fruit or vegetable salad that contains Zayin Minim fruits:

See above Halacha 8A!

12. The after blessing of Birchas Hamazon:

It is beyond the scope of this chapter to discuss the extensive and detailed laws of Birchas Hamazon. These laws will feature in several chapters in volume 2 which will cover all laws relating to a Hamotzi meal. Below we will focus simply on some general laws.

Biblical or Rabbinical: After eating bread made from the five grains, one is Biblically required to recite Birchas Hamazon if they are satiated from the meal. If they eat at least a Kezayis but are not fully satiated, the obligation is Rabbinical. Only the first three blessings of Birchas Hamazon are Biblical; the fourth is Rabbinical. See Chapter 1 Halacha 1 for the full details of this subject!

On what foods is it said: The after blessing of Birchas Hamazon is recited after eating a Kezayis of Hamotzi bread, or eating Shiur Kevius Seuda of Mezonos bread as explained in length in chapters 8-9.

Bedieved if said on food of another after blessing: See Halacha 15I! One who said the after blessing of Birchas Hamazon in place of the after blessing of Borei Nefashos, does not fulfil his obligation and is hence obligated to repeat the blessing of Borei Nefashos. Likewise, one who said the after blessing of Birchas Hamazon in place of the after blessing of Al Hapeiros, does not fulfil his obligation and is hence obligated to repeat the blessing of Al Hapeiros with exception to dates in which case one fulfills his obligation Bedieved. However, if one said the after blessing of Birchas Hamazon in place of the after blessing of Al Hamichyah then one fulfills his obligation Bedieved.

Likewise, one who said the after blessing of Birchas Hamazon in place of the after blessing of Al Hagafen fulfills his obligation Bedieved.

Bedieved if said wrong after blessing instead of Birchas Hamazon: See Halacha 15A & H! One who said the after blessing of Meiyn Gimel or Borei Nefashos in place of the after blessing of Birchas Hamazon then he does not fulfil his obligation.

If ate a total of a Kezayis of two foods with one being Birchas Hamazon: Then the lower level blessing [Meiyn Gimel or Borei Nfeashos] is recited, as explained in Halacha 8.

13. The Shiur Kezayis by Mezonos and Hamotzi products – How much of a Mezonos or Hamotzi product must one eat in order to recite Al Hamichyah, or Birchas Hamazon?

See in length in chapter 8 Halacha 6 regarding Hamotzi, and Chapter 10 Halacha 6 and 13 regarding Mezonos for the full details of this subject!

Introduction: Mezonos and Hamotzi products made with one of the flours of the five grains, typically contain other ingredients in them, such as oil, eggs, spices, sugar, cocoa, and at times even other flours that are not of the five grains but legume sourced. Thus, the question is raised as to how much of this product must be eaten in order to recite Al Hamichyah, or Birchas Hamazon, does it suffice to simply eat a Kezayis in total of the food within four minutes being that the entire food has the status of Mezonos and Hamotzi, or, must one eat an actual Kezayis of the five grain flour ingredient within four minutes in order to recite the after blessing of Al Hamichyah, or Birchas Hamazon.

• Example: Suppose you eat a slice of cake made with wheat flour (one of the five grains), sugar, cocoa, and also a significant amount of potato flour. If, within four minutes, you consume a piece that contains a Kezayis in total, but the wheat flour represents only part of the overall ingredients, do you recite Al Hamichyah based on the total volume eaten, or must the Kezayis specifically be from the wheat flour? How does the ratio of five grain flour to other flours (such as potato flour or legume-based flour) affect your obligation to say the after blessing?

Products made of multi grain flours [i.e. wheat and buckwheat flour]: First and foremost this depends on the ratio of the flour within the food, as explained in length in chapter 8 Halacha 6 regarding Hamotzi, and Chapter 10 Halacha 6 and 13 regarding Mezonos. Practically, as explained there, if it contains 16.7 % of five grain flour then Al Hamichyah is to be recited after eating a Kezayis of the food within Achilas Peras [4 minutes], although Birchas Hamazon is only to be recited if he ate an actual Kezayis of the five grain flour. If however it does not contain 16.7 % of five grain flour within Achilas Peras [i.e. 174 grams], then one is to eat a Kezayis each of two other foods of which one is Mezonos and the second receives a Borei Nefashos, and then recite an Al Hamichyah and Borei Nefashos on both foods. Now, this ruling mainly is relevant to products that contain other flour ingredients, however, products of which the only flour ingredient is five grain flour and simply have other ingredients to enhance it, the following is the law:

Products made of only five grain flour – Typical bread, crackers, cake:[199] When eating a slice of cake and other baked product which is mainly flour but includes also eggs, oil, sugar and spices, it suffices to eat a Kezayis of the product in total within four minutes and so is the widespread custom. This applies even according to those opinions[200] who rule that in general one must eat an actual Kezayis of five grain flour in order to recite Al Hamichya as this only applies when there are other non-Mezonos flours in the mixture. However, when the mixture simply contains regular flour plus sugar and spices to enhance the flour, then the custom is to require only a Kezayis of the food to be eaten. Certainly, this applies according to those Poskim[201] who rule that we always require only a Kezayis of the food to be eaten even when mixed with other flours, which is the implied ruling of Admur. Nonetheless, there are some Poskim[202] who are stringent even in the above case to only recite an after blessing of Al Hamichya if one has for certain eaten a Kezayis of actual Mezonos flour, which often is in excess of 70 to 80 g within four minutes. Nevertheless, even they agree that by bread it suffices to eat a regular Kezayis of bread without taking the water into account.[203]

Products made of non-flour ingredients with flour added – [Meat loaf with flour added for taste etc]:[204]  This follows the same law applicable to multi grain products brought above and hence if it contains 16.7 % of five grain flour then Al Hamichyah is to be recited after eating a Kezayis of the food within Achilas Peras [4 minutes]. If however it does not contain 16.7 % of five grain flour within Achilas Peras [i.e. 174 grams], then one is to eat a Kezayis each of two other foods of which one is Mezonos and the second receives a Borei Nefashos, and then recite an Al Hamichyah and Borei Nefashos on both foods.

Foods that contain individually recognizable Mezonos – Matzah balls in a soup, wheat in Chulent, meat in pastry:[205] By products that contain individual Mezonos foods such as above, one must eat a Kezayis of the actual Mezonos within four minutes to recite Al Hamichya, unless the entire food has been blended or disintegrated into one product.

• Example 1 – Matzah Balls in Soup: If you have a bowl of chicken soup with several matzah balls floating inside, you must actually eat a Kezayis of the matzah balls themselves within four minutes to be eligible to recite Al Hamichya. Eating just the broth or a small piece of matzah ball does not suffice.
• Example 2 – Wheat Kernels in Chulent: In a pot of chulent that contains whole wheat kernels, potatoes, and meat, only direct consumption of a Kezayis of the wheat kernels within four minutes allows you to say Al Hamichya. Eating only the potatoes and meat, with minimal wheat, would not meet the requirement.
• Example 3 – Meat-Filled Pastry: Consider a pastry shell made of dough (Mezonos) filled with minced meat. If you eat enough of the dough component to equal a Kezayis within four minutes, you may recite Al Hamichya. However, if you mostly eat the meat filling and only a small amount of the dough, you would not fulfill the criteria for the after blessing.
• Example 4 – Layered Casserole: Suppose you enjoy a layered casserole where Mezonos noodles and vegetables are easily distinguishable. You must eat a Kezayis of noodle within four minutes, rather than a combined amount of noodles and vegetables, to properly say Al Hamichya.

How to recite an after blessing

14. Din Kadima – Which after blessing is to be recited first; Borei Nefashos or Meiyn Shalosh?

See Chapter 18 Halacha 3! If one ate a food of the seven Minim and a food that requires Borei Nefashos, he is to first recite Meiyn Shalosh and only afterwards recite Borei Nefashos unless the Borei Nefashos food was more Chaviv, or has a Safek if its before blessing is Haietz or Ha’adama and one ate seven Minim fruits.

If one used the bathroom prior to saying an after blessing for food which blessing is to be recited first?[206] If one ate an item that requires an after blessing [such as Borei Nefashos[207] or even Birchas Hamazon[208]] and forgot to say the blessing and urinated [or defecated] and then remembered to say the blessing, he is to precede the blessing of Asher Yatzar and only afterwards recite the after blessing for the food.[209]

15. Said the wrong after blessing:
16. Said Borei Nefashos instead of Meiyn Shalosh/Al Hamichya/Al Hapeiros/Al Hagafen/Birchas Hamazon:[210]

The after blessing of Borei Nefashos Rabos does not exempt the after blessing of Meiyn Shalosh. Hence, one who said the after blessing of Borei Nefashos Rabos in place of the after blessing of Meiyn Shalosh [i.e. Al Hamichyah/Al Hapeiros/Al Hagfen] does not fulfil his obligation and is hence obligated to repeat the blessing of Borei Nefashos. [It certainly does not fulfill the blessing of Birchas Hamazon. One is to say Baruch Sheim Kevod Malchuso Leolam Vaed on the blessing said in vain, and then recite the correct after blessing.[211] Accordingly, whenever in doubt as to whether an after blessing of a food is Meiyn Shalosh or Borei Nefashos, it does not help to say the blessing of Borei Nefashos, and it is forbidden to do so.[212] Likewise, if one does not know the dialect of Meiyn Shalosh, it does not help to say the blessing of Borei Nefashos, and it is forbidden to do so. One is to publicize this matter, as many are ignorant about this law.[213] It is therefore incumbent on each person to know the blessing of Meiyn Shalosh by heart.[214]]

1. Said Al Hamichya instead of Borei Nefashos:[215]

The after blessing of Al Hamichya does not exempt the after blessing of Borei Nefashos. Hence, one who said the after blessing of Al Hamichyah in place of the after blessing of Borei Nefashos Rabos does not fulfil his obligation and is hence obligated to repeat the blessing of Al Hamichyeh.

• Example:[216] If one ate porridge [which is Mezonos and Al Hamichyah] and also ate meat and fish, even though the meat and fish also slightly satiate him, it is not considered included in “Michyeh/sustenance” [and one hence must recite also Borei Nefashos Rabos in addition to Ak Hamichyah on the porridge[217]].

Rice – Said Al Hamichyah after eating rice:[224]

Some Poskim[225] rule that if one recited the after blessing of Al Hamichyah then he fulfills his obligation for rice. This applies whether he only ate rice, and accidentally said the blessing of Al Hamichyah, or if he ate both rice and a Mezonos product and recited Al Hamichyah on that product, then he may no longer say Borei Nefashos on the rice. Practically, while some Poskim[226] rule that one may even initially have the rice in mind upon saying Al Hamichya on a Mezonos product, it is best to avoid this matter and recite the Borei Nefashos over rice prior to reciting Al Hamichya, or to explicitly have in mind to not fulfill his obligation of the rice with Al Hamichya.[227] However, Bedieved, if one already recited Al Hamichya on rice, then he is not repeat the after blessing.

1. Said Al Hamichya instead of Al Hapeiros:[228]

[In general, one does not fulfill the after blessing of Al Hapeiros with the after blessing of Al Hamichya, with exception to dates as explained next.]

Dates:[229]  Some Poskim[230] rule that dates are exempted Bedieved with the recital of Al Hamichyah. [Practically, so is the final ruling.[231]]

D Said Al Hamichya instead of Al Hagafen:[232]

Some Poskim[233] rule that wine is exempted Bedieved with the recital of Al Hamichyah. [Practically, so is the final ruling.[234]]

1. Said Al Hapeiros instead of Al Hagefen:[235]

One who said the after blessing of Al Hapeiros in place of the after blessing of Al Hagefen, fulfills his obligation.

1. Said Al Hapeiros instead of Al Hamichya?

One who said the after blessing of Al Hapeiros in place of the after blessing of Al Hamichya, does not fulfill his obligation.

1. Said Al Hapeiros instead of Borei Nefashos:

On fruits of a tree: If one ate a fruit of a tree and said the after blessing of Al Hapeiros instead of Borei Nefashos Rabos, some Poskim[236] rule he fulfills his obligation.[237] Other Poskim[238] however rule he does not fulfill his obligation, and is required to repeat the blessing of Borei Nefashos. Practically, one is not to repeat the blessing.[239] [This case refers to one who only consumed non-seven species fruits. However, if he consumed a Kezayis each of both a seven species fruit and non-seven species fruit, then according to all opinions he fulfills his obligation with Al Hapeiros, as explained in Halacha 13E! Likewise, if one consumed a drink that is made from that fruit, such as if he drank apple juice, then according to all opinions he is not Yotzei with Al Hapeiros.[240]]

On other foods:[241] One who said the after blessing of Al Hapeiros in place of the after blessing of Borei Nefashos Rabos [by foods that are not fruits of a tree] does not fulfil his obligation and is hence obligated to repeat the blessing of Borei Nefashos.

1. Said Al Hagefen instead of Borei Nefashos or Al Hapeiros?[242]

One who said the after blessing of Al Hagefen in place of the after blessing of Borei Nefashos Rabos does not fulfil his obligation even if he ate a fruit of the tree and is hence obligated to repeat the blessing of Al Hapeiros/Borei Nefashos. This is with exception to grapes or raisins, in which case, if one said Al Hagefen he fulfills his obligation.[243]

1. If one accidently recited Al Hamichyeh instead of Birchas Hamazon does he fulfill his obligation?[247]

Some Poskim[248] rule one does not fulfill his obligation and must thus say Birchas Hamazon.[249] Other Poskim[250], however, rule he fulfills his obligation. Practically, Safek Brachos Lihakel and one is not to repeat Birchas Hamazon unless he eats another Kezayis of bread [with washing and Hamotzi, due to Hesech Hadas].[251]

1. If one accidently recited Birchas Hamazon instead of Meiyn Gimel or Borei Nefashos does he fulfill his obligation:[252]

The after blessing of Birchas Hamazon does not exempt the after blessing of Meiyn Gimel [with the exception to Mezonos, dates, and wine, as will be explained]. Thus, if one ate fruits of the seven species and accidentally recited Birchas Hamazon, then he does not fulfill his obligation and must repeat the correct after blessing.

Borei Nefashos:[253] (It goes without saying that Birchas Hamazon does not exempt the after blessing of Borei Nefashos, and hence if one ate other fruits not of the seven species and all other Borei Nefashos foods and drinks, then he does not fulfill his obligation.)

Dates:[254] The one exception to the above rule is with dates and wine and Mezonos. If one accidentally recited the blessing of Birchas Hazan of Birchas Hamazon after eating dates, then Bedieved one fulfills his obligation, being that these foods also satiate the heart. [One fulfills his obligation even if he only recites the first blessing of Birchas Hamazon and does not recite the other blessings even though he made no mention of “Ha’aretz” or “Yerushalayim.”[255] Furthermore, even initially if one remembered that he is saying the wrong after blessing after concluding the first blessing of Hazan then he is not to continue with the other blessings.[256] However, if one remembered his mistake in middle of the first blessing of Hazan prior to concluding the blessing, then he should not conclude the blessing and should rather immediately continue with the wording of Meiyn Gimel starting from the words[257] “Veal Eretz Chemda Tova Urechava etc, and then conclude with the blessing of Al Hapeiros.[258]]

Wine:[259] Likewise, if one accidentally recited the blessing of Birchas Hazan of Birchas Hamazon after eating drinking wine, then Bedieved one fulfills his obligation, being that wine also satiates the heart. [One fulfills his obligation even if he only recites the first blessing of Birchas Hamazon and does not recite the other blessings even though he made no mention of “Ha’aretz” or “Yerushalayim.”[260] Furthermore, even initially if one remembered that he is saying the wrong after blessing after concluding the first blessing of Hazan then he is not to continue with the other blessings.[261] However, if one remembered his mistake in middle of the first blessing of Hazan prior to concluding the blessing, then he should not conclude the blessing and should rather immediately continue with the wording of Meiyn Gimel starting from the words[262] “Veal Eretz Chemda Tova Urechava etc, and then conclude with the blessing of Al Peri Hagafen.[263]]

Mezonos:[264] The same applies regarding Mezonos foods that if one accidentally recited Birchas Hamazon after eating Mezonos foods, then Bedieved one fulfills his obligation. [One fulfills his obligation even if he only recites the first blessing of Birchas Hamazon and does not recite the other blessings even though he made no mention of “Ha’aretz” or “Yerushalayim.” Furthermore, even initially if one remembered that he is saying the wrong after blessing after concluding the first blessing of Hazan then he is not to continue with the other blessings. However, if one remembered his mistake in middle of the first blessing of Hazan prior to concluding the blessing, then he should not conclude the blessing and should rather immediately continue with the wording of Meiyn Gimel starting from the words “Veal Eretz Chemda Tova Urechava etc, and then conclude with the blessing of Al Peri Hagafen.[265]]

16. What after blessing to say when in doubt:
17. In doubt if must say Al Hamichya or Borei Nefashos:[266]

Any food in which there is doubt as to whether its after blessing is Meiyn Gimel or Borei Nefashos Rabos, is to be eaten within a meal. If one does not want to eat it within a meal, then he is to eat with it a food that is Borei Nefashos Rabos and a food that is Meiyn Gimel of that type of food that is being held in question. For example, if one is in doubt whether a certain dish that contains five grains receives an after blessing of Meiyn Gimel or Borei Nefashos Rabos [i.e. whole kernels, as explained next], then he is to eat [a Kezayis within Peras] of a Mezonos and another food that is certainly Borei Nefashos Rabos, and is then to say Al Hamichyah and Borei Nefashos Rabos and exempt the questionable dish either way.[267]

• Example – Whole kernels:[268] Grains of the five grains which have been cooked in liquid or roasted in a way that their kernels have remained completely whole [including their peel] then although their before blessing is Ha’adama, nevertheless, it is questionable whether their after blessing is Al Hamichya or Borei Nefashos and therefore if one does not desire to eat them within a meal then one may say a Bracha Rishona and Achrona on a Ha’adama and Mezonos food and have the grains included in its Brach Achrona.[269] 

1. In doubt on fruit if must say Al Hapeiros or Borei Nefashos:[274]

Any fruit in which there is doubt as to whether it is from the seven Minim and hence there is doubt as to whether it’s after blessing is Al Hapeiros or Borei Nefashos Rabos, is to be eaten within a meal. If one does not want to eat it within a meal then he is to eat with it a fruit that is for certain from the seven Minim and recite Al Hapeiros and exempt the questionable fruit either way. It is not necessary to eat another food to recite Borei Nefashos Rabos.[275]

Does not have Shivas Haminim fruit:[276] If one does not have a 7 Minim fruit available it does not help to drink wine and recite Al Hagafen or eat a Mezonos food and recite Al Hamichyeh, and then include the Al Haperios in the blessing of Al Hagafen or Al Hamichyah due to the doubt. Rather one is to eat it within a meal. Nevertheless, after the fact, if one went ahead and ate it outside of a meal, then if he eats Al Hagafen or Al Hamichyah he should mention Al Hapeiros within the blessing due to doubt. [Thus in summary: If one does not have a seven Minim fruit available, and does not want to eat it within a meal, then he is not to eat it at all.[277] If however he already ate it, then if he has a Borei Nefashos food available, he is to eat it and say only Borei Nefashos.[278] In addition, if he does not have an Al Hapeiros fruit available, he is to drink wine and recite Al Hagafen or eat Mezonos and recite Al Hamichyeh, and then include the Al Hapeiros in the blessing of Al Hagafen or Al Hamichyeh due to the doubt.[279] This applies even if he has a Borei Nefashos food available. If no foods are available, some Poskim[280] rule he is to say an after blessing of Al Hapeiros although not the blessing of Borei Nefashos Rabos.[281] Other Poskim[282] however rule he is not to say Al Hapeiors, and is thus not to say any after blessing.[283] Practically, one is not to say any blessing.[284] Certainly, he is not to recite the after blessing of Borei Nefashos, as Safek Brachos Lihakel.[285]]

1. Adding the Nusach of Al Hamichya, Al Hagfen, or Al Hapeiros in case of doubt:[286]

Lechtachila: Based on the previous Halacha we learn that whenever one is in doubt as to whether Meiyn Gimel needs to be said after a certain food, then he is either to eat the food within a meal, or eat a Kezayis of two other foods of the questionable after blessing. If the above options are not applicable, then he is not to eat the food at all even if he has one of the two foods available. This applies even if he has both a Borei Nefashos food available and another Meiyn Gimel food available, as initially one may not add an additional stanza to Meiyn Gimel in a case in which it is questionable whether it is warranted.[287]

Bedieved:[288] All the above however is only Lechatchila, however if one already ate the food and if an after blessing is not recited then he will transgress not saying an after blessing, then in such a case if one can eat another Meiyn Gimel food then he should do so and include the questionable stanza within the Nusach due to doubt.

• Example – Less than Revius of wine:[289] If one drank a Kezayis but less then a Revius of wine or grape juice then if one already ate a Kezayis of Mezonos or Zayin Minim fruits in addition to the less than a Revius of wine, then one should include an Al Hagafen in Meiyn Gimel due to the doubt.
• Example – Ate a Berya of the seven species:[290] If one ate a Berya fruit, such as a single whole grape or a single pomegranate seed, then if he already ate a Kezayis of Mezonos, then one should include an Al Hapeiros in Meiyn Gimel due to the doubt.
• Unsure if said after blessing:[291] If one ate a Kezayis of seven species fruit and is unsure if he recited an after blessing, then if he already ate a Kezayis of Mezonos, then one should include an Al Hapeiros in Meiyn Gimel due to the doubt.
• Unsure if ate a Kezayis:[292] If one ate seven species fruit and is unsure if he ate a Kezayis within four minutes [or ate a Shiur Kexayis within Peras in accordance to only one opinion[293], i.e. 17 grams within 11 minutes], then if he already ate a Kezayis of Mezonos, then one should include an Al Hapeiros in Meiyn Gimel due to the doubt.

17. How many after blessings to recite – Having a single Bracha Achrona count on behalf of many foods:

This Halacha will deal with the scenario in which a person has eaten a number of different foods, which either share the same after blessing or have a different after blessing, and the question is racist how many after blessing should be recited. Even when eating foods of two different after blessings there are scenarios in which the after blessing of one food can cover the after blessing of the second food, as will be explained in B.

1. Foods of same after blessing:[294]

If one ate or drank a Shiur Kezayis or Revius of many different foods, then if they all contain the same after blessing, then a single after blessing counts on behalf of them all. [This applies even if one said an individual before blessing on each food, such as if one switched rooms in between[295], or one did not have the second food in mind at the time the first blessing was recited[296], nonetheless they can both be included in the same after blessing. [This applies even if one ate a Borei Nefashos food and beverage by which we rule that they do not join each other to make up the minimum eating measurement of a Kezayis or Revius, nevertheless, only a single after blessing of Borei Nefashos is to be recited.[297]]

• Examples – Cake and cookies: After eating a slice of cake and a handful of cookies—both of which require the after blessing “Al Hamichya”—one recites “Al Hamichya” once, and it exempts both foods.
• Juice and fruit: If someone drinks a glass of apple juice and then eats a piece of melon—both of which require “Borei Nefashos” as their after blessing—they say a single “Borei Nefashos” after finishing, which covers both the juice and the melon.
• Dates and figs: Upon eating a Kezayis of dates and figs, both fruits from the seven species one recites “Al HaEtz” after blessing once, and it counts for both types of fruit.

1. Foods of different after blessings:

Even when eating foods of two different after blessings there are scenarios in which the after blessing of one food can cover the after blessing of the second food, as will now be explained.

Meal foods – Birchas Hamazon:[298] All foods which are eaten during a Hamotzi meal, including even dessert foods, are included in the after blessing of Birchas Hamazon, as will be explained in length in volume 2 in the chapters dealing with foods eaten during a meal. However, there do exist scenarios even during a Hamotzi meal in which an individual after blessing must be recited on a given food or beverage prior to reciting Birchas Hamazon, and at times even after already having recited Birchas Hamazon, as will be explained there.[299]

Ikar and Tafel:[300] See Chapter 17 Halacha 1B! When a before blessing on a primary food covers a secondary food (Ikar and Tafel), the after blessing on the primary food also covers the secondary food. This however only applies if the before blessing actually included the secondary food; however, if one did not exempt the before blessing over the secondary food with the before blessing over the primary food [such as if it was not present and one did not have it in mind at the time of the blessing, or one preceded the blessing of the secondary food to that of the primary food, as was explained there], then if they have different after blessings, both must be recited.

Wine and other liquids:[301] See Chapter 15 Halacha 5B! If one drank a Revius of wine and other beverages, then the after blessing of Al Hagafen over the wine exempts with it the after blessing of Borei Nefashos from all drinks that were drank prior. This applies even if one had to say a Shehakol on the drink. In the event that an Al Hagafen is not recited, such as one is before a meal or did not drink a Revius of wine, one must recite the blessing of Borei Nefashos on the other drinks.

Ate Meiyn Gimel and Borei Nefashos foods – How many after blessings to recite: See Halacha 13F!

Fruits of Shivas Haminim and other fruits:[302] See Halacha 13F! If one ate a Kezayis of seven species fruits and also ate fruits that are not from the seven species, such as an apple and the like, then there is no need for one to recite an after blessing of Borei Nefashos on the apple, and simply reciting the after blessing of Al Hapeiros over the seven species fruit suffices being that the other fruits are included within the wording of “Al Haietz, Veal Peri Haeitz.”

18. Having a Bracha Achrona count for only a specific food:

See Chapter 19 Halacha 5 for the full details of this subject! It is debated amongst the Poskim whether an after blessing for one food automatically covers another food that was eaten even if one had explicit intent to exclude it. The ramification would be regarding if one may continue eating the second food without repeating the before blessing over at, and whether a second after blessing is mandated even if he does not eat the Shiur Kezayis/Revius by his second eating if he did so before. Practically, in order to avoid the dispute, it is best to either:

1. Delay the after blessing until after finishing eating/drinking all foods.
2. Exempt all the foods in the after blessing, and then repeat a new before blessing for the food that one desires to continue eating.
3. One is to have in mind to exempt only one food, and then change areas from inside to outside or vice versa, and repeat a before blessing on the second food which he plans to continue eating.

19. Shiur Ikkul – Until when may an after blessing be recited?[303]
20. The general rule:

Expiration of before and after blessing: One may not recite any after blessing [after eating a food, or drinking a liquid] unless the food/liquid has yet to be digested by the abdomen.[304] [This is formally known by the terminology Shiur Ikkul.] This applies even to Birchas Hamazon, which is Biblical, nonetheless, one may not recite it if the food was already digested. Likewise, just as an after blessing expires once the food has been digested, so too the before blessing which one said over the food likewise expires once the food has digested, and one who desires to still continue eating or drinking must repeat the before blessing. Likewise, one who desires to exempt two different beverages with a single blessing must repeat the before blessing if he waited in between the measurement of Shiur Ikkul.[305] [What remains, however, to be understood, is the Halachic definition of “digestion” and until when one can assume that the food has yet to be digested, and an after blessing may still be recited. This matter will be explained next, and differentiates between one who ate a staining meal/food to one who ate a mere snack, as will be explained in B-C.[306]]

How to measure Shiur Ikkul:[307] So long as one has yet to become hungry from the time he ate his original eating then [this is a sign that his food has yet to be digested and hence] the after blessing may still be recited and he may eat more without repeating the before blessing. The same applies likewise to a drink that so long as one has yet to become thirsty from the time he drank his original drink then the after blessing may still be recited and he may drink more without repeating the before blessing.[308] The same applies regarding fruits, that so long as one is not hungry to eat anymore of those fruits then he may recite an after blessing.[309] However, from the moment that he has begun to become hungry, he may no longer say the after blessing even though the food has not yet fully become digested, as nonetheless, once it begins to digest, the blessing may no longer be said.[310] Likewise, the above sign of hunger or thirst being used to determine Shiur Ikkul is only in the event that one does not know how to determine it otherwise, [however, if one knows that he has already digested the food, then he may no longer say the after blessing even if he is not hungry or thirsty].[311] [The problem however with this definition is the fact that not always does one eat or drink to satiation which means that to begin with one was hungry or thirsty even as he was eating his original food or beverage and hence how can being hungry or thirsty be a sign of digestion. Practically, we will differentiate between one who ate a staining meal/food to one who ate a mere snack, as will be explained in B-C.]

Saying the after blessing prior to reaching Shiur Ikkul:[312] Due to the above rule that one’s ability to recite an after blessing expires once one has reached Shiur Ikkul, therefore if one is in middle of eating a food or drinking a beverage and decides to take a break and then to continue eating or drinking afterwards then if there will be a long delay and he fears that perhaps he will digest the food and drink in the interim, then he is to recite an after blessing even though he plans to continue eating and drinking later on.

If one is constantly eating during the meal:[313] One who is constantly eating and drinking throughout a meal, does not have to worry about the passing of Shiur Ikkul as so long as he is eating, his body does not digest the food. [In other words, we don’t measure the Shiur Ikkul from the moment one eats the first bite of food, but rather from the end of his eating session[314]] Accordingly, it is customary to recite Birchas Hamazon or other after blessings at the conclusion of a meal even if many hours passed in between from the beginning of the meal until the end being that people are constantly eating in between. [Nonetheless, it is proper for one to eat a Kezayis of bread prior to reciting Birchas Hamazon.[315]]

1. The Shiur if was satiated from the meal/food:[316]

One who ate bread or fruits [or other foods] to the point of satiation[317] [i.e. to the point that he no longer desires to eat anymore] may recite an after blessing so long as he has not yet begun to become hungry to eat that food. [This applies even if many hours have passed, as there is no 72 minute limitation applicable to a meal that one ate to satiation.[318]] However, from the moment that he has begun to become hungry, he may no longer say the after blessing. This applies even though the food has not yet fully become digested, as nonetheless, once it begins to digest, the blessing may no longer be said.[319] [At maximum, this is six hours from the end of the eating, and hence if six hours have passed one may no longer recite the after blessing.[320] However, at minimum, one may recite the after blessing within 72 minutes of the eating as one can assume that for certain one has not begun to digest the food within this time.[321] Meaning, that up until 72 minutes one may recite the after blessing even if he thinks that he has begun digesting the food, and so long as he does not think that he has begun digesting the food [i.e. begin to feel hungry], then he may recite it up until six hours.[322] It is based on this opinion that we on occasion sit by a meal for 3 to 4 hours or more after the initial eating and only then recite an after blessing.[323] Nonetheless, one should make sure to eat to the point of satiation prior to taking this 3 to 4 hour break of eating during the meal.[324] However, some Poskim[325] limit this extension of up until six hours specifically to a bread meal, and not when full from other foods, as will be explained next. Now, in the event that one is unsure as to whether he has begun to feel hungry and digest the food, then he should simply eat another Kezayis of bread, without a blessing[326], and only then recite Birchas Hamazon.[327] Now, in a case that he is unsure and he does not have any more bread available to eat, then so long as he ate enough bread to be satiated, he should recite Birchas Hamazon if he is still within six hours of eating.[328]]

The law by drinks and fruits [and other non-Hamotzi foods]:[329] The same applies regarding one who drank or ate fruits [or other non-Hamotzi foods]; if he [drank to the point that he is no longer thirsty, or he ate fruits to the point that he no longer desires the fruit, then so long as he] is not thirsty, or hungry to eat more of those fruits[330] [or drinks[331] or other food], he is to recite an after blessing, if he is unable to estimate if the food has digested. [If, however, one is able to estimate that the drink, or fruits, or other food, has already begun digesting, then he may no longer say the after blessing, even if he is not yet thirsty or hungry for those fruits.[332] Practically, in such a case one may say an after blessing for at least one hour later, and perhaps even more, so long as he is not yet thirsty or hungry for those fruits [or drink or other foods].[333] Now, in the event that one is unsure as to whether he has begun to feel hungry and digest the food, then he should eat a Kezayis of another food which shares the same after blessing and recite a before blessing prior to eating it.[334] If such a food is not available, then by a Borei Nefashos food, it is best for him to make a Hefsek such as changing areas and eat another Kezayis of the original food with repeating its before blessing, and only then recite the after blessing.[335] However, by foods of Meiyn Gimel in which Hefsek does not help, one is to eat another Kezayis of the food without a blessing if no Hesech Hadas has taken place[336], and only then recite the after blessing.[337]]

1. The Shiur if was not satiated from the meal/food:[338]

The above method of determining Shiur Ikkul by when one begins feeling hungry only applies if a person ate from the bread or fruits to the point of satiation. However, if one ate a small amount of food and still desires to eat more but was not able to do so, such as if he has no more of that food available [or if he is on a diet and limiting his consumption], then it is not possible for one to measure Shiur Ikkul by whether or not one has now become hungry and desires the original food being that he is already lusting for that food [due to not eating it to the point of satiation]. Furthermore, on the contrary, since one has only eaten a small amount his desire for that food has only become greater then it was prior to eating it and hence ironically he is actually more hungry for that food now that he ate it then he will be after this small amount of food is digested. Accordingly, there is no proof at all from the fact that one desires the food that he has digested it. So, how then do we determine Shiur Ikkul in such a case? This is a dispute amongst the Poskim.

The dispute: Some Poskim[339] rule that the measurement for Shiur Ikkul in all cases that one did not eat or drink the food to the point of his desire then an after blessing may be recited for a period of time that it takes a person to walk four Mil [known as Shiur Hiluch Daled Milin], which is 72 minutes.[340] Other Poskim[341], however, argue on the above time, and [rule that one may not say an after blessing even within 72 minutes[342] and] rather one is required to say an after blessing immediately [which is at least Shiur Kdei Achilas Peras, which is up to 11 minutes[343] and perhaps up to 30 minutes[344]] after eating only a small amount of food that leaves one still hungry after the eating.[345] According to this opinion, in the event that one delayed reciting the after blessing more than this time after his initial eating, then he is to eat a little bit more again [without as blessing] prior to reciting Birchas Hamazon [or the after blessing of Meiyn Gimel or Borei Nefashos[346]] in order to remove himself from the doubt [and if one is unable to do so, then he is to hear the after blessing from another person, or recite it in his heart[347]].

The final ruling – After blessing:[348] Practically, one is to suspect for the latter opinion to be lenient in reciting a questionable blessing [i.e. Safek Brachos Lihakel, by Brachos which are only Rabbinical] and hence is not to be lenient like the first opinion to recite an after blessing within 72 minutes [and is rather to recite it right away, within 11 minutes, as rules the second opinion and if he did not do so then the after blessing is not recited at all, unless he eats more food, and indeed, in order to escape the doubt, he should eat another Kezayis of food and then recite the after blessing, as stated above.[349]] [However, once 96 minutes have passed, then his after blessing has certainly expired and can no longer be recited and hence there is no need to eat another food.[350]]

The final ruling – Before blessing: Now [due to this same rule of Safek Brachos Lihakel which requires one to suspect also for the first opinion which extends the after blessing for 96 minutes[351]], in the event that one delayed reciting the after blessing after his initial eating and he ate a little bit more [i.e. a Kezayis[352]] again in order to remove himself from the doubt, then he is not required to repeat the before blessing of Hamotzi [or of any other blessing of that food[353]] so long as one has not removed his mind from the eating [and 96 minutes has yet to pass[354]].[355] Furthermore, by Hamotzi, some Poskim[356] rule that the blessing is not to be repeated even if he did remove his mind from the eating. However, in the event that one has certainly digested the food that he said a blessing over, then the first blessing has expired [and hence a new blessing must be repeated]. The same applies for anybody who desires to exempt two foods with one blessing and he delayed in between Shiur Ikkul that he is required to repeat the blessing.[357]

Saying a blessing on coffee every two hours: Based on the above ruling it was a custom in Jerusalem amongst those who would stay up at night studying Torah to recite a blessing every two hours on coffee that was served.[358] However, some are accustomed to not recite a new before blessing and a subsequent drink, even if 72 minutes has passed in between.[359] Practically, one should anyways recite an after blessing after each drink within 11 minutes as stated above, and hence repeat the before blessing again prior to drinking.[360]

If one’s abdomen is still open to eating:[361] So long as one’s abdomen is still open for eating, then he does not digest the food which he ate and hence he may still recite the after blessing on that food even much time later. [Vetzaruch Iyun Gadol as to how this ruling does not contradict the previous ruling of Admur[362] which records that if one desires to eat or drink more than some Poskim rule one has 72 minutes, while other Poskim rule one has to say the after blessing immediately, and so concludes Admur ibid as Safek Brachos Lihakel!]

1. Saying the after blessing immediately after eating despite plan to continue eating or drinking afterwards:[363]

Although in general we rule that one is to never recite an after blessing if he plans to continue eating or drinking afterwards and is only to recite it at the end of his eating and drinking session nevertheless, this only applies if one plans to immediately continue eating and drinking however, if he wants to take a break and only then continue eating and drinking, and he fears that perhaps he will digest the food and drink that he already consumed and hence lose the opportunity to say an after blessing, then he may recite an after blessing even though he plans to continue eating and drinking later on.

1. Case Examples and Applications:

Leil Haseder:[364] After drinking the first [of the four] cups on the night of the Seder, an after blessing is not to be recited being that it is included in the after blessing recited at the end of the Seder. This applies even though a long time will pass in between, nonetheless we do not apply the expiration of Shiur Ikkul.[365] The reason for this is because the cup drank for Kiddush is considered drunk for the need of the meal, and is considered like foods brought due to the meal, which do not require an after blessing recited after them due to being secondary to the meal, and are exempt with Birchas Hamazon of after the meal.[366] Furthermore, its after blessing is exempt with the after blessing which will be said after the 4th cup.[367] Now, although one ends up drinking [i.e. waiting-Kuntrus Hashulchan] a lot in-between [the first cup and fourth cup], this is meaningless (as so long as the drink has not become digested, he is still able to say an after blessing over it, as explained in 184:3, and so long as the stomach is still open to eat, it does not digest the food, as explained there).[368]

20. May one say an after blessing if he vomits the food he ate?[375]

If one vomited the food he ate prior to reciting an after blessing, then if he assesses that a Kezayis of the food has remained in his stomach, he is to say the after blessing. If however he is in doubt, then an after blessing is not to be recited.[376] If possible one is to eat more food and then say an after blessing, or is to think the blessing in his mind.[377]

21. Location of recital – Must the after blessing be recited in the area of eating?
22. Borei Nefashos foods:[378]

The after blessing of Borei Nefashos is not required to be recited in the location of which the food was eaten, or the location in which the beverage was consumed and rather it is permitted for him to get up from his place prior to saying the after blessing and to walk to another area and say the after blessing there.[379] [Nevertheless, even by Borei Nefashos foods, one is to initially recite the after blessing prior to leaving the area in order so he does not forget to recite it.[380]]

• Example: If someone eats a piece of apple and drinks a cup of juice, both requiring the Borei Nefashos after blessing, they do not need to remain at the table where they ate and drank. They may leave that area and recite the Borei Nefashos blessing elsewhere. Still, it is preferable to say the blessing before moving, to avoid forgetting to do so.

1. Meiyn Gimel foods – Al Hamichya, Al Hapeiros, Al Hagafen:[381]

Some Poskim[382] rule that all foods of the seven species, including fruits and wine, require their after blessing of Meiyn Gimel to be recited in their location of eating.[383] [However, according to all opinions, cooked five grain foods that are Ha’adama do not require an after blessing to be recited in their eating location.] Other Poskim[384], however, rule that only Al Hamichya foods require their after blessing of Meiyn Gimel to be recited in their location of eating.[385] Other Poskim[386], however, rule that only Hamotzi bread require their after blessing of Birchas Hamazon to be recited in their location of eating. Practically, one is initially to be stringent by all the seven Minim to always recite Meiyn Shalosh in their original area of eating [and not to switch areas prior to doing so[387]].

Bedieved if one switched areas: Bedieved if one switched areas then some learn from the wording in Seder ibid that there is no need to return to the original area to recite the after blessing of Meiyn Gimel, and only initially one should not leave. Practically, however, one should return to his original area if he can.

• Example: Example: Someone eats a bowl of pasta (made from the five grains, requiring Al Hamichya) and drinks a glass of wine (requiring Al Hagafen) while sitting in their dining room. It is best for them to recite the after blessings—both Al Hamichya and Al Hagafen—while still in the dining room, at the place where they ate and drank. Even if it feels more convenient to move to another room, the preferred practice is to remain in the original location to say these blessings. However, if the person forgets and moves to another room before reciting the after blessings, some authorities permit saying Al Hamichya and Al Hagafen in the new location, although it is ideal not to switch places before completing the blessings.

1. Birchas Hamazon:[388]

One is obligated to recite Birchas Hamazon in his original location of eating bread.

Bedieved if one switched areas: See Volume 2 for the full details of this matter! If one left his original location in middle of a Hamotzi meal, then if he has bread to eat in his current location, then he may consume any quantity of that bread and bentch there. This applies even if they did not initially intend to do so when saying Hamoitzi. However, if no bread is available then the individual should return to their original location to recite the blessing, unless: a) His food will digest by the time he returns to his original place and he will no longer be able to bentch, or b) He is not able to return due to some “Oness” and he forgot and left his original place by mistake.

22. Sitting during the recital of an after blessing:
23. Birchas Hamazon:[389]

One is required to sit while reciting Birchas Hamazon.[390] He may not stand or lay down.[391] This applies irrelevant of the position in which one ate, whether he was walking in his home when he ate or he ate standing or laying down, nonetheless, when it comes time to Bentch, he must recite it while sitting. In the event that one did not sit during Birchas Hamazon, then he fulfills his obligation, even if he Bentched while walking.[392]

1. Meiyn Shalosh:[393]

One is only required to recite Birchas Hamazon in a sitting position, while other [after] blessings are not required to be said sitting.[394] However, some Poskim[395] rule one is required to recite Meiyn Gimel [i.e. Al Hamichya/Peiros/Gefen] in a sitting position, just as Birchas Hamazon.[396] Practically, one is to suspect for the latter opinion, and recite Meiyn Shalosh in a sitting position.[397]

1. Borei Nefashos:[398]

One is not required to recite Borei Nefashos in a sitting position. [However, some Poskim[399] conclude that it is proper to recite all blessings in a sitting position.]

1. During travel:[402]

The above requirement to sit during Birchas Hamazon [and to be stringent to sit by Meiyn Gimel] only applies to a person at home [or in a building].  However, one who is eating in the midst of traveling [by foot] is not required to sit upon reciting Birchas Hamazon as his mind will not be  settled if he needs to sit, as he is anxious about moving on with his travels, and he will thus not be able to  properly concentrate. [This, however, only applies to one who is traveling by foot, such as one who is on a hike. However, one who is traveling by car and other forms of transportation is certainly required to sit while saying the after blessing.]

23. Wearing a hat and jacket:

It is proper from one to wear a hat and jacket for the recital of Birchas Hamazon[403], and the same applies regarding Meiyn Gimel.[404] There is no need however to do so for the after blessing of Borei Nefashos.

24. Hefsek – Talking in middle of an after blessing:
25. Birchas Hamazon:[405]

This matter will be fully discussed in Volume 2 under the chapter of Birchas Hamazon!

It is forbidden for one to speak in middle of Birchas Hamazon just as is the rule when one is in middle of Shemoneh Esrei.

Bedieved:[406] If one transgressed and spoke he does not need to repeat the blessing.

May one answer for Kaddish or Kedusha or Amen in the midst of Birchas Hamazon? Some Poskim[407] rule that it is forbidden to answer even Kaddish or Kedusha just as is the law when one is in the midst of Shemoneh Esrei. One is to rather stay quiet and listen to the Kaddish or Kedusha being said. Other Poskim[408], however, rule that it is permitted to answer Kaddish and Kedusha, and so is implied from Admur.[409]

Answering Amen: According to all it is forbidden to answer amen while one is in the middle of the first three Brachos [with exception to amen of the Mezamein if one is holding between the two Brachos]. However it is permitted to answer Amen when one is within the fourth Bracha of Hatov Vehameitiv, and so is implied from Admur.[410]  However there are some opinions[411] who forbid even answering amen until the beginning of the Harachamans. However from there and onwards even according to them one may interrupt to answer Amen.[412]

May one speak during the Harachamans said after the end of the 4th blessing? One is not to speak of mundane matters until one concludes “Oseh Shalom.”[413] However ,for matters of holiness such as answering amen it is permitted as explained in the previous Q&A.

1. Meiyn Shalosh:[414]

One should treat the after blessing of Meiyn Gimel similar to Birchas Hamazon and hence not speak in the middle of its recital even to answer Amen, or Kaddish and Kedusha. Certainly, it is forbidden to speak in middle for other reasons.

Bedieved:[415] If one transgressed and spoke he does not need to repeat the blessing.

1. Borei Nefashos:[416]

If one is in middle of Bore Nefashos, then if he already recited a few words after “Elokeinu Melech Haolam”[417], then the law follows the same law as one who is in the midst of Shema. Thus, while it is forbidden for one to speak in middle of mundane matters, he may interrupt the blessing in order to answer Kaddish, Kedusha or Barchu.

25. In doubt if recited after blessing:

See Chapter 3 Halacha 5!

One who is in doubt as to whether he has recited an after blessing, is not to repeat it, following the general rule by all Rabbinical blessings of Safek Brachos Lihakel. This applies even for Meiyn Gimel.[418] The one exception to this rule is regarding one who ate a satiating meal of bread, as explained there in Chapter 3 Halacha 5. In all cases of doubt, if one has more food available, then he should simply eat a Kezayis of more food [with repeating the before blessing even if it is the same food as he had Hesech Hadas[419]] and then say the after blessing on behalf of all the previous foods.[420]

26. Compilation – Does one say an after blessing after drinking tea or coffee?
27. Background:

The requirement to recite an after blessing after eating a food or drink is dependent on two factors: 1) The amount of food or drink that one consumed; and 2) The amount of time that this amount of food was consumed in. There are Halachic differences between food and drink in the above two criteria’s. The question regarding saying an after blessing after drinking hot tea or coffee, is particularly pertinent being that generally it takes much longer to drink a hot drink than to drink cold beverages, and hence the question is asked whether an after blessing can still be made after drinking a cup of tea or coffee. The following is the background ruling behind the above two factors as they apply to beverages. In B we will apply the final ruling regarding tea and coffee.

How much must one drink?[421] In order to be obligated to recite an after blessing after consuming a beverage, one must drink the amount of a Revius[422], within the amount of time to be explained next. This applies to all drinks.[423] [The exact measurement of a Revius is debated amongst the Poskim.[424] Practically, the widespread custom of the world, Sephardim, Chassidim, and Ashkenazim, follows the opinion of Rav Avraham Chaim Na’ah that a Revius contains 86 milliliters, which is the same Gematria as the word Kos. However, there are some members of Lithuanian Jewry who are stringent like the Shiur Chazon Ish of 150 milliliters. Likewise, some in Chabad are stringent like other measurements.]

Within how much time must the Revius be drunk?[425] Some Poskim[426] rule that the Revius amount must be drunk within the time it [normally] takes a person to drink a Revius, in order to say the after blessing. Thus, if one quickly drank a half of the Revius in a faster pace than most people, and then after a slight delay finished drinking [the remainder of the Revius], then if from the start of the drinking until the completion [of the drinking of the Revius] the amount of time it takes a normal person to drink a Revius did not yet pass, then the two gulps join each other to obligate an after blessing. If, however, it took more than this amount of time to drink the Revius, then the two gulps do not join each other and an after blessing is not recited. (Furthermore, even if one did not stop for even a moment from drinking the Revius, although he drank it very slowly in a way that it took him more time that a normal person who drinks a Revius, then an after blessing is not.[427]) [According to this opinion, an after blessing is never recited after drinking a hot beverage such as tea and coffee, being that it takes more than a Revius timespan to drink a Revius of the hot beverage.] However, other Poskim[428] rule that the Revius amount can be drunk within the time it takes a person to eat a Pras of bread [i.e. Kdei Achilas Peras, which is between 3-4 minutes[429]] just as we rule regarding foods. [According to this opinion, an after blessing is recited after drinking a hot beverage such as tea and coffee, so long as a Revius of the liquid was drunk within Kdei Achilas Peras.] Practically, the main opinion follows the second, latter opinion, [and hence so long as a Revius of the beverage was consumed with 3-4 minutes an after blessing is recited].[430]

1. The ruling:

One who drinks hot coffee or tea [or other hot beverage] a few sips at a time, is nevertheless to recite an after blessing, so long as he consumed a Revius [i.e. 86 milliliters] of the beverage within Kdei Acilas Peras [i.e. 3-4 minutes]. [If it took him more than Kdei Achilas Peras to consume a Revius of the beverage, then an after blessing is not recited. To note however that many Sephardim have the custom to not recite an after blessing after drinking tea and coffee as rules the first opinion above.]

[1] See Seder Birchas Hanehin 1:1,7-21; 8:1-10; Luach Birchas Hanehnin 2:10; Michaber 210:1-18; Rambam Brachos 3:12; Tosafus Brachos 39a; M”B 210:1-19; Birchas Habayis Shaar 16:1-32; Kaf Hachaim 210:1-39; Ketzos Hashulchan 59:1-8; 60:1-9; Piskeiy Teshuvos 210:1-10; Vezos Habracha 5 pp. 40-56; Encyclopedia Talmudit Vol. 4 Erech Bracha Achrona and Erech Bracha Mein Shalosh pp. 261-280

[2] Tur 209; Rashba, Rosh, brought in Beis Yosef 209; Sheilasos; Rabbeinu Yona; M”A 172:3; Birchas Habayis 1:2 and P”M Pesicha 202 leaves this matter in question; Poskim brought in Encyclopedia Talmudit Vol. 4 Erech Beracha Meiun Shalosh p. 269 footnote 10

[3] Admur Seder 2:1; Michaber 209:3; Rambam Brachos 81:2; Semag; Poskim brought in Encyclopedia Talmudit Vol. 4 Erech Beracha Meiun Shalosh p. 269 footnote 11

[4] Admur 213:2; Rashba 1:205; Ramban 196; See M”A 167:28; Admur 167:17

[5] See Admur 167:23; 197:6; 213:3; 273:6; Michaber 167:19; 213:2; Rosh Hashanah 29a; Encyclopedia Talmudit Erech Brachos Vol. 4 p. 344-350

[6] See Admur 167:15-17; 193:1-2; 213:1

[7] Seder 8:1; Luach 2:1; Michaber 210:1; Tur 210:1; Rambam Brachos 3:12; Brachos 39a; Mishneh Sukkah 26b; Tosafus Brachos ibid; Ketzos Hashulchan 59:1

[8] The reason: The reason for this is because an after blessing can only be recited when one has eaten an amount of food which is considered a true eating session as opposed to a mere snack. Likewise, it can only be recited if one has drunk an amount which is fit to be considered a drink. [Seder ibid]

[9] Seder 8:1; Luach 2:1; Admur 184:2; 197:2; Michaber 210:1; Tur 210:1; Rashi Brachos ibid

[10] The reason: As only the amount of a Kezayis is considered a true eating session as opposed to a mere snack. [Seder ibid]

[11] Seder 8:1; Luach 2:1; Admur 184:2; 197:2; Michaber 210:1; Tur 210:1; Rambam Brachos 3:12; Ketzos Hashulchan 59:1 and 5; See Kuntrus by Rav Braun for a lengthy discussion on the subject!

Other opinions: Some Poskim learn that the question applicable by wine and as to whether the Shiur is a Kezayis or Revius applies to all beverages. [M”A 190:4; Hagahos Maimanis Brachos 3:11; Mordechai Keitzad Mevarchim] Practically, we do not rule this way, and the question is limited only to wine. [Ketzos Hashulchan 59 footnote 3] However, some Poskim conclude that one should suspect for this opinion and be careful not to drink between a Kezayis and Revius of any beverage [i.e. 28.8cc-86.4cc]. [Kaf Hachaim 190:10] See Kuntrus by Rav Braun for a lengthy discussion on the subject!

[12] This is opposed to the Shiur of a Kezayis by food, which is approximately 27 grams

[13] The reason: As only the amount of a Revius is considered a true drink. [Seder ibid]

[14] See Admur ibid that it applies to alcohol, and even wine due to doubt

[15] See Admur 472:18; Sheiris Yehuda Y.D. 11; Tzemach Tzedek 102 and 320; Shiureiy Torah 3:6 and in chapter 1 in length; Koveitz Yagdil Torah NY 60 p. 263-264 in a Ksav Yad of Tzemach Tzedek in name of Admur; Kitzur Hilchos Shabbos Miluim p. 18; Tikkunei Mikvaos [Levin] chapter 10 p. 93

[16] Seder 8:1; Luach 2:1; M”A 210:5; Elya Raba 210:5; Beis Yehuda 1:7; Shemesh Tzedaka O.C. 2; Nehar Shalom 190:2; Machzik Bracha 190:3; P”M 190 M”Z 2; Mamar Mordechai 210:2; Shaareiy Teshuvah 190:4; Beis Menucha 190:7; Derech Hachiam 26; Kaf Hachaim 210:12; 190:12; Ketzos Hashulchan 59:1

Other opinions: Some Poskim learn that the Shiur for a strong alcoholic beverage is less than a Revius and follows the amount that people general drink. [Taz 210:1] Practically, the Achronim negate this ruling. [Ketzos Hashulchan 59 footnote 3]

[17] The reason: As the benefit of ones drinking is not given significance if it does not contain the amount of drinking of all other beverages which is a Revius. [Seder ibid]

[18] Seder 8:1; Luach 8:1; Admur 190:6; 472:19; Yeish Mistapkin  in Michaber 190:3; 210:1; Tur 190; 210; Rosh Brachos 7:24; Shut Rosh Kelal 4:14; All Poskim in next footnote; So rule regarding all beverages, even not wine: M”A 190:4; Hagahos Maimanis Brachos 3:11; Mordechai Keitzad Mevarchim; Kaf Hachaim 190:10; Ketzos Hashulchan 59:1

Other opinions: Some Poskim rule that there is no doubt at all, and even by wine the Shiur is a Revius. [Stam opinion in Michaber 210:1; Rambam Brachos 3:12; Kaf Hachaim 190:11]

[19] Tosafos Sukkah 26b and Yuma 79a; Hagahos Maimanis Brachos 3:11; Mordechai Keitzad Mevarchim;

[20] The reason: As it is questionable whether one is to compare drinking wine which contains a satiating aspect to a food of which its measurement is a Kezayis, or if say that since Torah states the word Visavata which is explained to refer to drinking[see Brachos 49b], therefore one must drink enough wine to satiate himself which is at least a Kebeitza or Revius. [M”A ibid; Kaf Hachaim 190:11]

[21] Kaf Hachaim 190:11

[22] See Halacha 17C! Seder 1:20; Luach 1:19; Taz 208:19; M”A 208:26; Elya Raba 208:27; Terumos Hadeshen 30; Ketzos Hashulchan 59 footnote 3; Rav Alyashvili Seder 8 footnote 15

[23] Ketzos Hashulchan 59 footnote 3

Other opinions: Rav Alyashvili Seder 8 footnote 15 concludes that since there is a doubt as to whether one is obligated at all in an after blessing, it is therefore not similar to the case in Seder ibid and hence the additional stanza is not to be added.

[24] See Teshuvas Ridbaz 518 that the Shiur of Kezayis or Revius is not dependent at all on a Shem Mashkin or Ochel, but on how it is eaten; See Piskeiy Teshuvos 210:2 towards end that says soups follow revius; Yechaveh Daas 5:21; Revios Efraim 4:53; Vezos Habracha p. 40; Shaarei Bracha 14:10

[25] Revivos Efraim 4:53

[26] Ketzos Hashulchan 59 footnote 10

[27] Seder 8:9; Luach 2:10; Michaber 210:1; Tur 210; Rosh Brachos 6:16; Rabbeinu Yona Brachos 27b; Tosafus Brachos 39a; Tosafus Yuma 79a; Ketzos Hashulchan 59:8

[28] All Poskim ibid in name of Rabbeinu Yona Brachos 27b; Tosafus Brachos 39a

[29] Seder ibid; Luach ibid; Michaber ibid; Tur ibid; Rosh ibid; Tisafus Yuma ibid

[30] Seder 8:9; Luach 2:10; M”A 210:3

[31] Seder ibid; Luach ibid; M”A 210:4; Rabbeinu Yona ibid

[32] Seder ibid; Luach ibid; Olas Tamid 210:1

[33] Seder ibid; Luach ibid; M”A 210:4; Rosh ibid; Tosafus ibid

[34] Piskeiy Teshuvah 210:4

[35] Seder ibid; Luach ibid; Olas Tamid 210:1; Elya Raba 210:6; Rashba Brachos 39a

[36] Implication of Seder ibid; Piskeiy Teshuvos 210:5

Other opinions in Admur and Poskim: Some Poskim rule that it is only considered that one has eaten a Berya if one enters the food into one’s mouth in its whole state to be defined as a Berya, while if he cut a piece off and then ate it, then it is not considered that eh ahs eaten a Berya even if indeed he has consumed the entire fruit. [Luach ibid]

[37] Meaning, and how much time must a Berya be consumed to enter the doubt mentioned in the previous law. If it is consumed past that amount of time, then there is no question applicable.

[38] Seder 8:2; Luach 2:2; M”A 210:1; Michaber 612:3; Tur 612; Rambam Shevisas Assur 2:4; Mishneh Kerisus 12b; Tosefta Yuma 4:4; Ketzos Hashulchan 59:2

Other opinions: Some Poskim rule that regarding a meal of bread one is required to recite Birchas Hamazon even if he did not eat the bread within Achilas Peras, if he was satiated from the meal. [See P”M 210 A”A 1; Chasam Sofer O.C. 49; Panim Meiros 2:27; Birchas Habayis 17:8; Piskeiy Teshuvos 184:13 footnote 71] Others, however, negate this opinion. [Igros Moshe 1:76; Poskim in Piskeiy Teshuvos 184:13 footnote 73]

[39] Admur 81:1; Rashi Sukkah 42b

[40] Seder Birchas Hanehnin 8:2 in parentheses regarding after blessing; Luach 2:2; Admur 442:1 in parentheses regarding Taaruvos Chametz; Gloss on Mitzvah 6 in Hakdamah to Hilchos Pesach regarding Taaruvos Pesach; Admur 475:8 regarding Matzah; 2^nd opinion in Admur 612:4 “Around three eggs worth not in a dense manner but rather open and spacious”; 2^nd opinion in Michaber 612:4; Rama 612:4; Rambam Shevisas Assur 2:4; Chametz Umatzah 1:6; Rashba Toras Habayis Haruch 4:1-12; Rebbe Yochanon Ben Beroka in Mishneh Eiruvin 82b;

Other opinions: See Chapter 22 Halacha 3!

[41] See Chapter 22 Halacha 3!

[42] Seder ibid; Luach ibid; Admur 81:1; Rashi Sukkah 42b; Ketzos Hashulchan 59:2 and footnote 10

Other opinions: Some Poskim rule that all foods and beverages that are common to eat and drink slowly do not follow the measurement of Achilas Peras. [Beir Heiytiv 204; Shaareiy Teshuvah 204] Practically, we do not rule like this opinion. [Ketzos Hashulchan 59 footnote 10]

[43] Seder ibid; Luach ibid; [see also Admur 7:3, 184:1]; Rashi Sukkah 42b

[44] Admur in Seder 8:6; Luach 2:7; 472:20; 612:15; Ketzos Hashulchan 59:5

[45] 1st opinion in Seder Birchas Hanehnin 8:6 and Luach 2:7; 2^nd opinion in Admur 472:20; 1^st opinion in Admur 612:15; 1^st opinion in Michaber 612:10; Rambam Shevisas Assur 2:4, based on Tosefta Yuma 4:4; M”A 472:11; Lechem Mishneh on Rambam ibid

[46] Admur Seder ibid in parentheses; Luach ibid; Seder 8:2 regarding eating

[47] 2^nd and main opinion in Seder Birchas Hanehnin 8:6 and Luach 2:7; 1^st and Stam opinion in Admur 472:20; 2^nd opinion in Admur 612:15; 2^nd opinion in Michaber 612:10; Tur in name of Raavad Terumos 10:3 based on Kerisus 13a; M”A 472:11

[48] See Chapter 22 Halacha 3

[49] Admur Seder ibid [unlike Luach ibid]; See also Admur 612:15 where he rules like the 2^nd opinion; See Sheiris Yehuda 15 that Admur told him that here he decided to be lenient being that by a Shiur Revius its possible even the Rambam agrees that we measure by Kdei Achilas Peras, and his dispute is only in a case of Malei Lugmav, such as Yom Kippur and the night of the Seder; Ketzos Hashulchan 59:5

Other opinions in Admur and Poskim: See Admur Luach ibid who concludes “Safek Brachos Lihakel” [to require Shiur Revius of Zeman]; Likewise see Admur 472:20 regarding the four cups of wine who concludes to initially be stringent like the 1^st opinion and so rule all the following Poskim that the shiur by a Revius is Kdei Shetiyas Revius: M”A 472:11; Peri Chadash 472; Elya Raba 472:15; Chok Yosef 472:13; Derech Hachaim 472:9; Chayeh Adam Haseder 3; M”B 472:34; Kaf Hachaim 472:68

The law by wine: Some Poskim rule that regarding wine, one must consume a Kezayis of the wine within Kdei Shetiyas Revius, even if he consumes a total of a Revius with Kdei Achilas Peras. [Ketzos Hashulchan 59 footnote 9] Other Poskim, however, dispute this ruling. [See Rav Alyashvili footnote 50]

[50] Seder 8:7-8; Luach 2:8-9; M”A 210:1; Kneses Hagedola 210 on Tur; Ketzos Hashulchan 59:6

[51] Seder 8:7; Luach 2:8; M”A ibid

[52] See Igros Moshe 4:42; Piskeiy Teshuvos 212:2 Kelal 5 footnote 25

Other opinions: Some Poskim rule that if one at a total of a Kezayis between the Ikar and Tafel, then even if one ate less than a Kezayis of the Ikar and ate a Kezayis of the Tafel, the Tafel joins the Ikar and one recites the after blessing of the Ikar. [Meshivas Nefesh 2:5; Daas Torah 212; Kaf Hachaim 212:2; Igros Moshe 4:42]

[53] Seder 8:7; Luach 2:8; M”A ibid

[54] Eretz Tzevi 1:29; Piskeiy Teshuvos 208:20 footnote 158

[55] M”B 210:1; Piskeiy Teshuvos ibid footnote 162

[56] Seder 8:7; Luach 2:8; M”A ibid

[57] See Ketzos Hashulchan 59 footnote 11 who leaves this matter as a Tzaruch Iyun

[58] Setimas Admur ibid; However, see Ketzos Hashulchan 59 footnote 11 who leaves this matter as a Tzaruch Iyun, and Kitzur SHU”A rules in this case to recite a Borei Nefashos

[59] Rav Alyashvili based on Luach ibid

[60] Piskeiy Teshuvos 208:14 footnotes 109-111

[61] Seder ibid; Luach ibid; M”A ibid; See also Admur 612:2

[62] Admur 207:1

[63] Seder 8:8; Luach 2:9; M”A 210:1; Ketzos Hashulchan 59:7

Other opinions in Admur: Some Poskim rule that all vegetables that are eaten together with their gravy and liquid, then they both join for the Shiur Kezayis, as all liquids which come to fix and prepare a solid are considered like solids [in this regard]. [Admur 158:6; 197:2; 612:2]

[64] Seder 8:8; Luach 2:9; Rambam Tumas Ochlin 9:2; Mishneh Taharos 3:1-2; See also Seder Netilas Yadayim 20 and Admur 158:7

[65] Seder 8:8; Luach 2:9; Rambam Tumas Ochlin 9:2; Mishneh Taharos 3:1-2; See also Seder Netilas Yadayim 20 that regarding netilas Yadayim it has to be frozen to point that it is not Tofeiach Al Menas Lehatfiach and Admur 158:7; Ketzos Hashulchan 59:7

[66] Seder ibid; Luach ibid; M”A ibid

[67] Rav Avraham Alyashvili footnote 55

[68] The reason: As one always recites the lower level after blessing of the two foods or drinks.

[69] Shaar Hatziyon 210:4; Ketzos Hashulchan 60 footnote 17; From Admur in Seder 1:21 it is implied an after blessing is not recited. The Safek: Tzaruch Iyun if Tziruf applies even if one drank a Kezayis of wine as stated in the above scenario, being that according to some opinions it deserves its after blessing of Al Hagafen in its own right, and hence should not be able to combine with other liquids to make up the Shiur Revius due to this doubt.

[70] Seder 1:21 who words the case as one who drinks less than a Revius of wine and a Revius or more of other liquids, hence implying that if he did not drink a Revius of other liquids than the after blessing is not to be recited despite Tziruf.

[71] As in such a case one has not become obligated in saying an after on the wine according to any opinion. On the other hand, perhaps the mere fact that some opinions hold that the Shiur for the after blessing of wine is a Kezayis and not a Revius therefore it is not able to join other beverages. Vetzaruch Iyun!

[72] Seder 1:7; Luach 1:6; Ketzos Hashulchan 60:1

[73] Seder 1:7; Luach 1:6; Admur 207:1; Michaber 207:1; Tur 207; Rav Papa Brachos 44b; Tosafus Brachos ibid

[74] Devarim 8:8

[75] This is referred to as honey in the verse, and refers to date honey. [Seder 10:9; See Rashi Sukkah 6a; Kaf Hachaim 208:2]

[76] Seder ibid; Luach ibid; Michaber 208:1-2; Tur 208; Chachamim in Mishneh Brachos 44a; Rebbe Yehoshua Ben Levi in Brachos 44a

The reason: The fruits of which the land of Israel was praised regarding was given a special after blessing due to their importance. [Taz 208:1; Tur 208; Rav Hamnuna on Brachos ibid]

Other opinions: There were Tanaim who ruled that all foods of the Shivas Haminim are to receive the after blessing of Birchas Hamazon, and hence the after blessing of Meiyn Gimel does not exist. [Raban Gamliel in Mishneh in Brachos ibid]

[77] Seder ibid; Luach ibid; Michaber 208:11; Tur 208; Rambam Brachos 8:2; Rif Brachos 32a; Mishneh Brachos 44a; Rebbe Yehoshua Ben Levi in Brachos 44a

The reason: The sages established a special wording for the after blessing after blessing of wine and did not which is Al Hagafen and did not want it to be included in the regular wording of Al Hapeiros which is said on fruits as just as wine and grape juice receive a special before blessing of Borei Peri Hagafen so too it deserves to receive a special after blessing. [Taz 208:14; Tur 208; Rav Hamnuna on Brachos ibid]

[78] Seder ibid; Luach ibid; Taz 208:2; M”A 208:1; Tur 208; Rambam Brachos 3:1; Pesachim 35a; Rashi Brachos 44a

[79] Seder 1:10; Admur 202:17; Michaber 208:8; Rif Brachos 26a; Rambam Brachos 3:10

[80] Seder 1:10-11; Rashi Brachos 37a; Rosh Brachos; Piskeiy Teshuvos 208:13

[81] Seder 1:7; Admur 207:1; Michaber 207:1; Brachos 44b

[82] Admur 207:1; Seder 1:7; Luach 1:6; Michaber 207:1; Tur 207; Rav Papa Brachos 44b; Tosafus Brachos ibid

[83] Admur 207:1; Michaber 207:1; Tur 207;

[84] Admur 207:1; M”A 207:1

[85] Admur 207:1; Michaber 207:1; Rabbeinu Yerucham Nesiv 16:3; Shut Rashba 1:149; Rabbeinu Yona Brachos 44b

[86] 1^st opinion in Admur ibid; Tur 207; Rosh Barchos 6:8; Yerushalmi Brachos 6:1

[87] 2^nd opinion in Admur ibid; Rabeinu Yona ibid

[88] Admur 207:1; Taz 207:1; Tur 207; Rosh Barchos 6:8; Tosafus Brachos 37a

[89] Shoftim 19:20

[90] Admur 207:1; Taz 207:1; Tur 207; Rosh Barchos 6:8; Tosafus Brachos 37a

[91] Recited with a Cholam and not a Kamatz [Razah Shaarei Tefila 251; Hayom Yom 9^th Adar Sheiyni; See Hayom Yom Hamevuar p. 318; Hearos of Rav Raskin on Siddur p. 386]

Other opinions: Some write it is to be said with a Kamatz. [Siddur Yaavetz 389]

[92] Admur ibid; Siddur ibid; M”A 107:1; Shaar Hamitzvos Parshas Eikev

[93] 2^nd opinion in Admur ibid; Tur 207 in name of Yeish Omrim

[94] Admur ibid; Siddur Admur; M”A 207:1; See Igros Kodesh 5:122

[95] Seder 1:7; Luach 1:6; Michaber 208:1-2; Tur 208; Chachamim in Mishneh Brachos 44a; Rebbe Yehoshua Ben Levi in Brachos 44a

Other opinions: There were Tanaim who ruled that all foods of the Shivas Haminim are to receive the after blessing of Birchas Hamazon, and hence the after blessing of Meiyn Gimel does not exist. [Raban Gamliel in Mishneh in Brachos ibid]

[96] Devarim 8:8

The reason: The fruits of which the land of Israel was praised regarding was given a special after blessing due to their importance. [Taz 208:1; Tur 208; Rav Hamnuna on Brachos ibid; Kaf Hachaim 208:1]

[97] Seder ibid; Luach ibid; Michaber 208:1; Brachos 44a

[98] This is referred to as honey in the verse, and refers to date honey. [Seder 10:9]

[99] Seder ibid; Luach ibid; Michaber 208:11; Tur 208; Rambam Brachos 8:2; Rif Brachos 32a; Mishneh Brachos 44a; Rebbe Yehoshua Ben Levi in Brachos 44a

The reason: The sages established a special wording for the after blessing after blessing of wine and did not which is Al Hagafen and did not want it to be included in the regular wording of Al Hapeiros which is said on fruits as just as wine and grape juice receive a special before blessing of Borei Peri Hagafen so too it deserves to receive a special after blessing. [Taz 208:14; Tur 208; Rav Hamnuna on Brachos ibid]

[100] Seder ibid; Luach ibid; Taz 208:2; M”A 208:1; Tur 208; Rambam Brachos 3:1; Pesachim 35a; Rashi Brachos 44a

[101] Levush 208:10

[102] Tur 209; Rashba, Rosh, brought in Beis Yosef 209; Sheilasos; Rabbeinu Yona; M”A 172:3; Birchas Habayis 1:2 and P”M Pesicha 202 leaves this matter in question; Poskim brought in Encyclopedia Talmudit Vol. 4 Erech Beracha Meiun Shalosh p. 269 footnote 10

[103] Admur Seder 2:1; Kuntrus Achron 168:1; Michaber 209:3; Rambam Brachos 81:2; Semag; Poskim brought in Encyclopedia Talmudit Vol. 4 Erech Beracha Meiun Shalosh p. 269 footnote 11

[104] According to those who rule that it is biblical then indeed the blessing would need to be repeated even in a case of doubt. [See Piskeiy Teshuvos ibid footnote 136]

[105] Hisorerus Teshuvah 1:94; Piskeiy Teshuvos 208 footnote 1

[106] See Kaf Hachaim 208:57 and 63 and Piskeiy Teshuvos 208:16 for various other details relating to the Nussach

[107] See Michaber 208:11; Kaf Hachaim 208:63-64

[108] Siddur Admur; Hagahos of Siddur by Tzemach Tzedek; Siddur Shelah; Siddur Tzelusa Deavraham p. 571

Other opinions: Some Poskim rule that one should omit the word Nah. [Darkei Chaim Veshalom 311]

[109] Siddur Admur; Maaseh Rav; Shaar Hatziyon 208:52; Derech Chaim; Darkei Chaim Veshalom 311Piskeiy Teshuvos 208:16See Shaar Hakolel 34:19; Toras Menachem 5723 Achron Shel Pesach 10; See Kaf Hachaim 208:57

Other opinions: Some Poskim rule that one should also conclude with Veal Hakalkala. [M”A 208:16; Tur; Abudarham; Siddur Yaavetz]

[110] The reason: As it is forbidden for one to conclude a blessing with two Chasimos. [Shaar Hakolel ibid]

[111] Shulchan Hatahor 208”9; Chazon Ish 34:4; Piskeiy Teshuvos 208:17

[112] Admur Seder Birchas Hanehnin 1:12 [omitted from Luach and from Admur in Siddur]; Michaber 208:10; Brachos 44a; Ketzos Hashulchan 60:2; Ben Ish Chaiy Maasei 1:1; See Igros Kodesh 15:439, printed in Shulchan Menachem 1:338; Piskeiy Teshuvos 208:15

The reason this ruling of Admur is omitted in his Siddur: Some suggest that the reason Admur omitted the above Nussach from his Siddur is because his Siddur mainly focuses on the customs of the Diaspora, and omits laws relevant to Eretz Yisrael [as is seen regarding the Musaf for Yom Tov prayer],and hence no negation or retraction from the above ruling can be derived from the omission. [See Igros Kodesh 15:439 for a similar point regarding that no inference can be made from Admur’s omission here of Al Michyasa and Peri Gafna; Rav Avarahm Elyashvili in Seder footnote 96]

[113] Admur ibid; Michaber ibid; Bach 208 that so rules Rabbeinu Yona; Ritva Brachos ibid; Rashba Brachos ibid in name of Rabbeinu Chananel

[114] Elya Raba 208:18; M”B 208:52; Ketzos Hashulchan 60:2

[115] Ben Ish Chaiy Maasei 1:1; Kaf Hachaim 208:58 that so is custom; Hosafos of Ketzos Hashulchan Hosafos to chapter 60 [unlike implication of 60 footnote 5; In Igros Kodesh 15:439, brought in Shaar Halacha Uminhag 1 p. 213, the Rebbe writes that from the Ketzos Hashulchan 60 it is implied that it is not said, however the Rebbe says that he later contradicts himself later on. It is evident from the letter that the Rebbe holds like the opinion that it is to be said.]

[116] Aruch Hashulchan 208:6; Implication of original ruling in Ketzos Hashulchan 60 footnote 5, as rules Rebbe ibid; Piskeiy Teshuvos ibid; Shulchan Aruch Hakatzar 2 66:1

[117] Birkeiy Yosef 208:10; Kaftor Vaferach 10 [p. 36]; Halachos Ketanos 2:55 “Don’t change from Minhag Harishonim”; Ben Ish Chaiy Maasei 1:1; Kaf Hachaim 208:58 that so is custom

[118] Kaf Hachaim 208:58

[119] Admas Kodesh 1:3; Sidei Ha’aretz 3:6; Implication of Birkeiy Yosef 208:12, brought in Shaareiy Teshuvah 208; Ben Ish Chaiy Maasei 1:1; Kaf Hachaim 208:58; Sefer Eretz Yisrael Tukichinsky 3:1; Mishneh Halachos 6:46; Piskeiy Teshuvos ibid that so is custom in Eretz Yisrael

[120] Kaf Hachaim 208:58

[121] See Halachos Ketanos ibid who negates saying Peri Gafnah; Ketzos Hashulchan 60 footnote 5; Kinyan Torah 4:21 in name of Satmar Rebbe that one says Al Peri Hagafen, as a change of Nussach is not mentioned in Rishonim or Shulchan Aruch; Kuntrus Dinei Eretz Yisrael on Kitzur SHU”A  51:8 that so writes the Adart on the Sefer Peas Hashulchan that the custom is not to say it; Implication of Or Sameiach Rambam 8:14

[122] Ketzos Hashulchan 60 footnote 5 based on fact that Admur omits this ruling from Seder ibid and only changes the Nussach by fruits

[123] Igros Kodesh 15:439, printed in Shulchan Menachem 1:338

[124] The reason: As it is uncommon for Admur to record rulings that are not found in previous Poskim, especially of those that are not common in his hometown of Russia, and hence why swerve from a widespread custom due to a proof which contains doubt. [Rebbe ibid]

[125] Ben Ish Chaiy Maasei 1:1; Kaf Hachaim 208:58; Yabia Omer 7:30; Siddur Ish Matzliach of Rav Meir Mazuz p. 439; Nussach of Sephardi Siddurim

[126] Emek Sheila Sheilasa 51; Har Tzevi 1:108; Piskeiy Teshuvos ibid; Birur Halacha [Zilber] 7:208 p. 80; Ashkenazi Siddurim; Shulchan Menachem 1:338 footnote 10 that Rav Avraham Lieder, who was the original writer of the letter to the Rebbe regarding this matter, to whom the Rebbe answered to verify the custom with Ziknei Anash of Eretz Yisrael, replied that after verification he discovered as written above, that we conclude Al Peri Gafnah, but not Michyasa; Shulchan Aruch Hakatzar 2 66:1; Conclusion of Rav Y.S. Ginzberg in Hiskashrus; However, see Yabia Omer 7:30 and Sefer Eretz Yisrael ibid that even Ashkenazim are to conclude Al Michyasa. Likewise, so concludes Sefer “Biur Seder Birchas Hanehnin” 1:12 p. 33

[127] Peri Ha’aretz 3:3; Birkeiy Yosef 208:12; Shaareiy Teshuvah 208:14; Kaf Hachaim 208:60

[128] So rule regarding grapes and the same would apply regarding grain: Peri Ha’aretz 3:3; Birkeiy Yosef 208:12; Shaareiy Teshuvah 208:14; Kaf Hachaim 208:60

[129] Siddur Ish Matzliach of Rav Meir Mazuz p. 439; Hiskashrus

[130] M”A 208:16; Elya Raba 208:18; Olas Tamid 208:8; Bach 208; Perisha 208:15; M”B 208:54; Kaf Hachaim 208:61; Ketzos Hashulchan 60 footnote 5

[131] Elya Raba 208:18; M”B 208:54; Kaf Hachaim 208:62 that so rule Achronim and that so is custom; Ketzos Hashulchan 60 footnote 5

Other opinions: Some Poskim rule that in Eretz Yisrael one recites Al Peiroseha in a case of doubt. [Olas Tamid 208:8]

[132] Admas Kodesh 1:3 in name of Maharash Garmizan; Peri Ha’aretz 3:3; Birkeiy Yosef 208:11; Kaf Hachaim 208:59; Piskeiy Teshuvos 208 footnote 114

Other opinions: Some Poskim rule that one may recite Al Peiroseha even in such a case. [Opinion in Admas Kodesh 1:3]

[133] Divrei Yosef 11; Piskeiy Teshuvos 208 footnote 114

[134] Ketzos Hashulchan 60 footnote 5, although concludes that from M”A 208:17 it is implied that one is Yotzei Bedieved

[135] Devar Yehoshua 2:29; Piskeiy Teshuvos 208:15

[136] Ketzos Hashulchan 60 footnote 5

[137] Ketzos Hashulchan 60 footnote 5

[138] Devar Yehoshua 2:29 based on Rabbeinu Yona Brachos 32a; Orchos Rabbeinu 1:88; Piskeiy Teshuvos 208:15

[139] Ketzos Hashulchan 60 footnote 5

[140] As this matter has nothing to do with the laws of Shemita or Terumos and Maasros which are affected when a gentile grows the fruit versus a Jew, and so is implied from Setimas Kol Haposkim

[141] Siddur Admur; Seder 1:13; Luach 1:11; Michaber 208:12; Tur 208 in name of Bahag; Tosafus Brachos 44a in name of Rabbeinu Chananel; Rashba Brachos ibid in name of Rav Haiy Gaon; Rosh Brachos 6:42; Rambam Brachos 8:15; Kaf Hachaim 208:69-71

[142] Poskim ibid; Elya Raba 208

Other opinions: Some Poskim rule one is to conclude Al Hamichya Veal Hapeiros and not mention the wine, as it is anyways included in Al Hapeiros. [M”A 208:20 in name of Mordechai]

[143] See Seder 10:13 that this is the correct order of Chashivus

[144] So is Nussach in Siddur; In Seder and Luach ibid there is no Vav.

[145] This is said prior to the concluding blessing in order to have Meiyn Chasima Samuch Lechasima. [Tur ibid]

[146] So is the Nussach in Siddur, Seder and Luach; however, some Poskim write “Al Hapeiros” [See Tosafus ibid, Rosh ibid, Tur and Michaber ibid] See Hiskashrus 604 for explanation of Nussach of Admur, and that he is suspecting for the opinion that one says for wine the conclusion of Al Hapeiros.

[147] There is no issue over the fact he is concluding the blessing with two different matters, as in truth it is all one matter, as it is the earth who brings forth the wine and fruits. [Tosafus ibid]

[148] Seder ibid and 1:15; Luach 1:13; Michaber 208:14; Tur 208 in name of Rosh

[149] Hayom Yom 18^th Adar 1; Sefer Haminhagim p. 23

[150] See Seder 10:13 that this is the correct order of Chashivus

[151] So is the Nussach in Siddur, Seder and Luach ibid; however some Poskim write “Al Hapeiros” [See Tosafus ibid, Rosh ibid, Tur and Michaber ibid] See Hiskashrus 604 for explanation of Nussach of Admur

[152] Gloss of Rav Elyashvili on Seder ibid

[153] This is said prior to the concluding blessing in order to have Meiyn Chasima Samuch Lechasima. [Tur ibid]

[154] In this case he is to conclude Veal Hapeiros rather than Vehapeiros, as the conclusion of Ve is only relevant when one drank wine.

[155] Piskeiy Teshuvos 208:19

[156] Sdei Chemed Mareches Brachos 1:20; Mishnhe Sachir 37; Shevet Halevi 3:18; based on ruling in Poskim regarding one who forgot to mention Shabbos in Yom Tov Shemoneh Esrei that he is Yotzei if Shabbos was mentioned anywhere in the blessing. [See Michaber 489:1; Admur 487]

[157] Piskeiy Tehsuvos ibid footnote 155

[158] Maharshag 1:53; Ashel Avraham Butchach 208; Piskeiy Teshuvos ibid

[159] Sdei Chemed Brachos 1:20; Ashel Avraham Butchach; See Piskeiy Teshuvos 208 footnote 157

[160] Piskeiy Teshuvos ibid; Se next Q&A!

[161] See Piskeiy Teshuvos 208:19

[162] Rav Poalim 2:32; Har Tzevi 1:105; Minchas Shlomo 1:91-6; Cheshev Haeifod 3:43

The reason: This applies even according to those opinions who rule that Al Hamichya fulfills the obligation of wine and dates [see Luach 1:17; Omitted in Admur Seder 1:18] and that Al Hapeiros fulfills the obligation of wine [See Seder 1:14; Ketzos Hashulchan 60 footnote 6], as even when one is Yotzei Bedieved with the wrong Nussach, he is only Yotzei if he had in mind to do so for that food. However, here, his intent was to be Yotzei the food he ate and accidently forgot to add the extra Nusach for the other food, therefore he is not Yotzei even according to the above opinions. [See Admur Seder 1:6 and 15]

[163] P”M Pesicha Brachos 10; Kaf Hachaim 208:76; Beir Moshe 4:20; Teshuvos Vehanhagos 2:147; Rivivos Efraim 8:72; Piskeiy Teshuvos ibid

[164] Seder 1:14-15; Kaf Hachaim 208:80-81; Ketzos Hashulchan 603

[165] Seder 1:13 and 15; Luach 1:13; Michaber 208:14; Tur 208 in name of Rosh

[166] The reason: Since the particular blessing over the grapes is not Peri Hagafen but rather Peri Haeitz. [Seder 1:15]

[167] Seder 1:14; Luach 1:13; M”A 208:23; Taz 208:7; Levush 208:15; Beis Yosef 208 based on Tur and Rosh ibid

[168] Seder 1:15; Luach 1:13; M”A 208:23; Taz 208:7; Beis Yosef 208

The reason: As the particular blessing over the grapes is not Peri Hagafen but rather Peri Haeitz. [Seder ibid]

[169] Seder 1:15; Luach 1:13; Michaber 208:14; Tur 208 in name of Rosh

[170] Meaning, since the particular blessing over the grapes is not Peri Hagafen but rather Peri Haeitz.

[171] Seder 1:14-15; Luach 1:12-13; See Kaf Hachaim 208:73; Ketzos Hashulchan 60:3

[172] Setimas Admur ibid; So rule regarding Shehakol: Taz 208:16; Kaf Hachaim 208:74; So rule regarding Ha’adama: M”A 208:21; Bach 208 in opinion of Rosh; Levush 208:14; Conclusion of Kaf Hachaim 208:74 See Q&A;

[173] Seder 1:14; Luach 1:12; Michaber 208:13; Tur 208; Rambam Brachos 8:16; Rosh Brachos 6:42; Kaf Hachaim 208:72; Piskeiy Teshuvos 208:20

[174] Piskeiy Teshuvos ibid footnote 158

[175] Seder ibid; Luach ibid; Michaber ibid; Tur ibid; Rosh ibid; See Kaf Hachaim 208:73

[176] Implication of Seder 1:14; M”B 208:70; Biur Halacha end of 208 in name of Chayeh Adam in Nishmas Adam 50; Ketzos Hashulchan 60 footnote 6

[177] Seder ibid; Luach ibid; M”A 208:21; Bach 208 based on Rosh ibid

[178] Ketzos Hashulchan 60 footnote 6

[179] Setimas Admur; M”A 208:21; Bach 208 in opinion of Rosh; Levush 208:14; Shaar Hatziyon 208:64; See Kaf Hachaim 208:73; Piskeiy Teshuvos 208:22; Yabia Omer 5:17

Other opinions: Some Poskim rule that one is Yoztei even Ha’adama products with Mieyn Gimel. [Kaf Hachaim ibid based on Semak 151; Agudah; Chayeh Adam 50:9 leaves in question, brought and negated in Shaar Hatziyon 208:64; Divrei Malkiel 3:3; 5:21; Poskim in Yabia Omer 5:17] Accordingly, one should always recite Borei Nefashos prior to Meiyn Gimel by vegetables. [Kaf Hachaim 208:73; Divrei Malkiel ibid]

[180] See regarding the before blessing: Piskeiy Teshuvos 202:33; 203:3

[181] Rav Avraham Alyashvili footnote 104; So rule regarding the before blessing to say Ha’adama first: Elya Raba 202:20; Chesed Lealafim 202:12; Rav Poalim 2:27 regarding Shabbos; Ben Ish Chaiy Pinchas 16 regarding Shabbos; Kaf Hachaim 202:106; Tevuos Shur 11:9; Mamar Mordechai 203:3; Keren Ledavid 59 

[182] So rule regarding the before blessing: Peri Megadim Pesicha Hilchos Brachos p. 12a [brought in Rav Poalim ibid, did not find in P”M]

[183] So rule regarding the before blessing: Betzeil Hachochmah 2:5; Piskeiy Teshuvos 202:33 footnote 190; 203:3

The reason: As no person wants to enter himself into a Safek Bracha, and hence even Bestam we assume that he did not intend to include the Safek in the blessing. [Peri Megadim Pesicha Hilchos Brachos p. 12a brought in Rav Poalim ibid, did not find in P”M, and so concludes regarding bedieved: Rav Poalim ibid; Ben Ish Chaiy Pinchas 16; Kaf Hachaim 202:106] Alternatively, no one even thinks that the Safek food is Haeitz, and hence its considered as if they explicitly had in mind not to include, even if in truth they did not have this in mind. [Betzeil Hachochmah ibid; Piskeiy Teshuvos ibid]

[184] Piskeiy Teshuvos 203:3 footnote 27

[185] Michaber 208:12; Siddur Admur; Yerushalmi Brachos 6:1; Tosafus Brachos 44; Hagahos Maimanis Rambam Brachos 3 Os 30; Shut Maharam Merothenberg 70; Rosh Brachos 42; Rabbeinu Yona Brachos 44; Rokieach 340; Tashbeitz Katan 322 in name of Maharam; Kaf Hachaim 208:65-68; Piskeiy Teshuvos 208:18-19

Other opinions: Some Poskim rule there is no need to mention Meiyn Hameura in Meiyn Shalosh. [See Beis Yosef 208; Machatzis Hashekel 208:18; Shaar Hatziyon 208:60]

Regarding where in the blessing it should be mentioned: See Elya Raba 208:2; Piskeiy Teshuvos 208:18 footnotes 141-142

[186] Michaber ibid; Siddur Admur; Hagahos Maimanis Rambam Brachos 3 Os 30; Shut Maharam Merothenberg 70 

[187] Siddur Admur; M”A 208:18

[188] Kaf Hachaim 208:66 in name of Yifei Laleiv 208:6; Or Zarua 181; Aguda Brachos 6:16;  So is printed in the new Siddur Tehillas Hashem of 5738; Piskeiy Teshuvos 208 footnote 139

[189] So is printed in the new Siddur

[190] Siddur Yaavetz; Piskeiy Teshuvos 208 footnote 139

[191] Admur 618:18; 1st opinion and final ruling in 188:11; Michaber 618:10; Maharam Mirothenberg 71; Tur 618 in name of Rosh; Hagahos Maimanis; Rashba; Chayeh Adam; Mateh Efraim; Piskeiy Hasiddur 185; 1^st opinion in M”B 618:29

Other opinions: Some Poskim rule that a sick person who ate on Yom Kippur is not to recite Yaaleh Veayavo/Yom Kippur in Birchas Hamazon. [2^nd opinion in Admur 188:11; Taz 618:10; M”A 188:10 in name of Shivlei Haleket 312 in name of Rav Avigdor Katz; Shaar Hakolel 34:9 based on omission of Admur in Siddur and other Poskim such as Tanya Rabasi and Elya Raba; 2^nd opinion in M”B 618:29]

[192] M”A 208:18; M”B 208:58; Kaf Hachaim 208:67; Piskeiy Teshuvos 208:18; See Ketzos Hashulchan 47 footnote 8

[193] Ketzos Hashulchan 47 footnote 8

[194] Ketzos Hashulchan 47 footnote 8

[195] See Kaf Hachaim 208:67

[196] Mamar Mordechai ibid; Gloss in Chesed Lealafim 208:9, brought in Kaf Hachaim 208:67; Piskeiy Teshuvos 208:18 footnote 143

[197] Elya Raba 208:20, brought in Kaf Hachaim 208:67

Opinion of Admur: See Admur 582:6 that if one forgot to say Zachreinu etc by Aseres Yimei Teshuvah, then if one remembered to say it prior to saying Hashem’s name in the concluding blessing then he is to say it in the area that he remembers and then continue from where he left off. The reason to not to go back to the original area is in order so one not repeat G-d’s name. [Mateh Efraim 584:10] Vetzaruch Iyun if we can deduce anything from this ruling of Admur to the above debate.

[198] Implication of Elya Raba 188:20; Implication of Mamar Mordechai 288:18; Implication of Admur 288:17 “Seudaso”; Shevet Hakehasi 5:42; Piskeiy Teshuvos 208:18 footnote 144-145

Other opinions: See Kitzur SHU”A Lechem Hapanim 44:17 that implies one does recite Mein Hameura if he ate during the day. See also Piskeiy Teshuvos ibid footnote 145 that suggests from the Lechem Hapanim [44:17] that if one eats also at night after Rosh Chodesh then Rosh Chodesh can be mentioned. Vetzrauch Iyun Gadol on his understanding.

[199] M”B 208:48; Chayeh Adam 50:21 that so was the custom; Piskeiy Teshuvos 208:14

[200] M”B 208:48; Chayeh Adam 50:21; Chesed Lealafim 208:3; Agurah Beohalecha p. 4; Kaf Hachaim 168:122; 127; 208:9; 14; Igros Moshe 1:71; Minchas Yitzchak 9:15; See Piskeiy Teshuvos ibid footnote 99; So rule regarding bread that one does not recite Birchas Hamazon in such a case: 2nd opinion in Seder 8:3; See Kuntrus Achron 442 6-8; Raavad; Rashba Toras Habayis 4:1; Peri Chadash 442:1; P”M 208 A”A 15; Kaf Hachaim 208:53 in name of Perach Shushan 1:3; Erech Hashulchan 208:4; Beis Efraim 13; Shaareiy Teshuvah 208:12; Gr”a; Derech Hachaim

[201] Ruling of Admur in Seder 3:2 regarding Mezonos according to all; 1^st and Stam opinion in Admur Seder 8:3; Ruling of Admur in Shulchan Aruch 168:11 in parentheses; See Admur 442:9 and Kuntrus Achron 442 6-8; Tosafus Chulin 98b; Rabbeinu Chaim brought in Rosh 7:31; Kaf Hachaim 208:53 in name of Mateh Yehuda 208:4; Mamar Mordechai 208:15

[202] M”B ibid concludes Lechatchila to be stringent; Divrei Yoel 1:13; Igros Moshe 1:71; Minchas Yitzchak 9:15; Teshuvos Vehanhagos 2:132; Shevet Hakehasi 2:93; Piskeiy Teshuvos ibid footnotes 99-101

[203] Vezos Habracha Beirurim 14 in name of Rav Elyashiv; Piskeiy Teshuvos ibid footnote 100

[204] Setimas Admur in Seder 3:2 who does not differentiate at all, and writes his ruling regarding any food that contains flour that makes the food Mezonos; M”A 208:15 regarding that if mixed with other foods is even more lenient! So rule [Lechumra] that all foods with flour have the same law as Pas Haba Bekisnin with legume flour, although negate the M”A ibid distinction Lekula: Lechem Chamudos 19; Olas Tamid 208:7, Mamar Mordechai 208:17; M”B 208:48; Biur Halacha 208 “Bekedeira”; Kaf Hachaim 208:56 that there is no difference in this law regarding whether the Mezonos flour is mixed with other legume flour, or other foods, and so is proven from Admur in Seder 3:2 who is not discussing specifically if it was mixed with flour, and so rules Piskeiy Teshuvos 208:14 footnote 102

Other opinions: Some Poskim rule one must eat a Kezayis of the actual flour to say an Al Hamichyah, otherwise, one is to recite Borei Nefashos. [M”B 208:48; Chayeh Adam 50:21; Chesed Lealafim 208:3; Agurah Beohalecha p. 4; Kaf Hachaim 168:122; 127; 208:9; 14; Igros Moshe 1:71; Minchas Yitzchak 9:15; See Piskeiy Teshuvos ibid footnote 99; See also Piskeiy Teshuvos ibid footnote 103 that according to all one must eat a Kezayis of the actual flour to say an Al Hamichyah, Vetzaruch Iyun that he made no mention of Seder 3:2 nor of any of the above Poskim!; So rule regarding bread that one does not recite Birchas Hamazon in such a case: 2nd opinion in Admur Seder 8:3; See Kuntrus Achron 442 6-8; Raavad; Rashba Toras Habayis 4:1; Peri Chadash 442:1; P”M 208 A”A 15; Kaf Hachaim 208:53 in name of Perach Shushan 1:3; Erech Hashulchan 208:4; Beis Efraim 13; Shaareiy Teshuvah 208:12; Gr”a; Derech Hachaim]

[205] Piskeiy Teshuvos 208:14 footnote 105-106

^[206] Admur 7:7; repeated in 165:2 with slight changes; based on Rashal 97 brought in M”A 165:3; Beir Heiytiv 7:1; So rules also Olas Tamid 7:1; Soles Belula 7:2; Elya Raba 7:2; Rav Akiva Eiger; Ruach Chaim 7:1; Ben Ish Chaiy Vayeitzei 13; Kaf Hachaim 7:1; M”B 7:2; Ketzos Hashulchan 60:9

[207] Borei Nefashos versus other after blessing: In 165:2 Admur writes: “One who ate something which obligates him to recite “Boreh Nefashos Rabos” as an after blessing.” In 7:7 however he simply writes “an after blessing” and does not mention Borei Nefashos. In the Rashal, which is the source of the ruling, Bore Nefashos is mentioned. The Ketzos Hashulchan 60 footnote 21 addresses this point saying that in truth by all after blessings, including Al Hamichya, precedence is given to Asher Yatzar. Perhaps however Admur emphasized Boreh Nefashos to teach us that even by after blessings that receive complete Hesech Hadaas through one leaving the room, precedence is still given to Asher Yatzar. [ibid] Alternatively perhaps the novelty is that although Boreh Nefashos is said more often than Al Hamichya, nevertheless in comparison to Asher Yatzar it is said less often and hence is said after Asher Yatzar.

[208] Kaf Hachaim 7:1 based on Ruach Chaim ibid and so is implied from Admur 7:7 which does not differentiate between after blessings; So also concludes Piskeiy Teshuvos 165:2 [stating that so is the custom]; Yechaveh Daas 3:15; Shieilas Shaul 22; Ketzos Hashulchan 60:9 footnote 21

Other Opinions: Rav Akiva Eiger 7:1 questions that perhaps Birchas Hamazon is to precede Asher Yatzar being it is a Biblical obligation. He concludes with a Tzaruch Iyun. However, the Kaf Hachaim ibid rules one is to precede Asher Yatzar as he may come to forget to say it afterwards. Piskeiy Teshuvos ibid brings from Shaagas Aryeh 22 that a Biblical Mitzvah never has precedence over a Rabbinical Mitzvah, as a Rabbinical Mitzvah is considered like voluntary. Vetzaruch Iyun as accordingly one should be able to choose to precede Birchas Hamazon if he wants.

[209] The reason for this is because Asher Yatzar is said more often [than this specific after blessing] and the rule is that one always precedes a more often Mitzvah over a less frequent one. [7:7 and 165:2] Meaning that although it is possible that after blessings as a whole are said more often than Asher Yatzar, when one compares a specific after blessing to Asher Yatzar, Asher Yatzar is said more often. This way of understanding Admur would also help explain why he mentions “Bore Nefashos” in 165:2 as explained in the previous footnote.

Other reasons: The Olas Tamid ibid gives an alternative reason saying that since Asher Yatzar is said after any amount of urination or defecation, while an after blessing is only said after a Revius or Kezayis, therefore it receives precedence. Kaf Hachaim 7:1 says that we say Asher Yatzar first because one may come to forget.

[210] Seder 1:18; Luach 1:18; Taz 208:19; M”A 208:26; Levush 208:4 and 17; Beir Heiytiv 208:24; See P”M 208 A”A 26 in explanation of Levush; See Beis Yosef 202; Ketzos Hashulchan 60:6; M”B 202:42 and 55; 208:62; See Piskeiy Teshuvos 208:1

Other opinions: Some Poskim rule that Borei Nefashos is a Bracha Koleles just like Shehakol and is Bedieved a valid after blessing for any food, even bread. [Kneses Hagedola brought in M”A 202:26; Kaf Hachaim 202:79; 204:38; 208:38 and 92; Eretz Tzevi 1:29 [however he later contradicts himself in 2:389]; Igros Moshe O.C. 1:74; Beir Moshe 3:35 in name of Rav Akiva Eiger; See Yabia Omer 1:12; Piskeiy Teshuvos ibid footnote 6] Accordingly, some Poskim rule that if one already ate a Shiur of bread/Mezonos/7 Minim and does not have a Siddur to Bentch, he is to say Borei Nefashos. [Igros Moshe ibid]

The law of Tziruf and Maaseh Kdeira: To note that despite the above ruling, we rule that a Meiyn Shalosh food can join a Borei Nefashos food for a Shiur Kezayis and have Borei Nefashos recited on it. [Seder 8:7; Luach 2:8] See also Admur Seder 1:8 and Luach 1:7 that in the case of dispute of Maaseh Kdeira one is to say a Borei Nefashos, even though there is dispute as to its after blessing, if it is Borei Nefashos or Al Hamichyeh. Vetzrauch Iyun.

[211] Piskeiy Teshuvos 208:1

[212] Machatzis Hashekel 202:26; P”M 202 A”A 26; M”B 202:42 in name of Peri Megadim; M”B 202:55; 208:62; Piskeiy Teshuvos 208:1; See however Kneses Hagedola in M”A 202:26 who says to say Borei Nefashos. M”A ibid concludes with Tzaruch Iyuin due to above issue.

[213] Likkutei Maharich on Seder Birchas Hanehnin

[214] Kitzur SHU”A 51:8

[215] Seder 1:18; Luach 1:17; Michaber 208:13; Levush 208:13; Beis Yosef 208; Tur 208 in name of Rosh; Ketzos Hashulchan 60:6

[216] Seder and Poskim ibid

[217] Ketzos Hashulchan 60:6

[218] Luach 1:20 “If he does not have anything else to enter the questionable fruit it in its blessing, then he is to say Al Haeitz, although not Borei Nefashos”; M”A 208:26; P”M 208 A”A 26; Shiyurei Bracha 207, brought in Shaareiy Teshuvah 207:1; M”B 207:1; Ketzos Hashulchan 60:3; Piskeiy Teshuvos 207:2

[219] The reason: As we rule that one who eats a fruit of 7 Minim and a fruit of non-7 Minim does not have to say an after blessing of Borei Nefashos as it is included in the Al Haeitz. [Admur Seder 1:14 and 20; Michaber 208:13] Thus we see that all fruits are included in Al Haeitz. [M”A ibid; P”M ibid]

If one remembered in middle of the blessing: See Piskeiy Teshuvos 207:2 footnote 5 that if one remembered in middle of the Al Hapeiros he is to continue and finish the blessing in order so the opening blessing is not in vain.

[220] Elya Raba 208:27, brought in P”M ibid; Admur in Seder 1:20 omitted that which he wrote in Luach 1:20, thus implying that it never helps to say Al Haeitz on a fruit that is not of Zayin Minim, even in a acse of doubt; Shulchan Hatahor 207:6, brought in Piskeiy Teshuvos 207:2 footnote 5

[221] As Safek Brachos Lihakel, as well as Admur in Luach rule sone is Yoztei and so rules the Keztos Hashulchan ibid

[222] Seder 1:18 regarding Al Hamichyah and Seder 1:19-20 mentions all Meiyn Gimel; Luach 1:17; M”B 202:42 and 55; 208:62; See Piskeiy Teshuvos 207:2

[223] Seder 1:14 that Al Hagafen does not include fruits of tree other than grapes; 1:18 regarding Al Hamichyah and Seder 1:19-20 mentions all Meiyn Gimel is not Motzi Borei Nefashos; Luach 1:17

[224] See Piskeiy Teshuvos 208:13

[225] See Birkeiy Yosef 208:7; Mahariy Molko 34; Halachos Ketanos 1:40; Shaareiy Teshuvah 208:9; Ben Ish Chaiy Pinchas 18; Kaf Hachaim 208:41; Piskeiy Teshuvos 208:13

[226] Ben Ish Chaiy Pinchas 18; Kaf Hachaim 208:41

[227] Piskeiy Teshuvos 208:13

[228] Luach 1:17; Omitted in Admur Seder 1:18

[229] Luach 1:17, omitted from Seder

[230] Yeish Omrim in Luach ibid [omitted form Seder]; Levush 208:17; Elya Raba 208:26; Ateres Zekeinim 208:17 in name of Lechem Rav; Machazik Bracha 208:7; Beir Heiytiv 208:23; Mamar Mordechai 208:35; Kaf Hachaim 208:89

[231] Kaf Hachaim 208:76 and 89; Ketzos Hashulchan 60:6

[232] Luach 1:17; Omitted in Admur Seder 1:18

[233] Yeish Omrim in Luach ibid [omitted form Seder]; Levush 208:17; Elya Raba 208:26; Ateres Zekeinim 208:17 in name of Lechem Rav; Machazik Bracha 208:7; Beir Heiytiv 208:23; Mamar Mordechai 208:35; Kaf Hachaim 208:89

[234] Kaf Hachaim 208:76 and 79 and 89; Ketzos Hashulchan 60:6

[235] Implication of Seder 1:14; Chayeh Adam 50:4; M”B 208:70; Biur Halacha end of 208 in name of Chayeh Adam in Nishmas Adam 50; Kaf Hachaim 208:79; Ketzos Hashulchan 60 footnote 6; Piskeiy Teshuvos 208:23

[236] Luach 1:20 “If he does not have anything else to enter the questionable fruit in its blessing, then he is to say Al Haeitz, although not Borei Nefashos”; M”A 208:26; P”M 208 A”A 26; Shiyurei Bracha 207, brought in Shaareiy Teshuvah 207:1; M”B 207:1; Kaf Hachaim 208:72; 207:1; Ketzos Hashulchan 60:3; Piskeiy Teshuvos 207:2; 208:20

[237] The reason: As we rule that one who eats a fruit of 7 Minim and a fruit of non-7 Minim does not have to say an after blessing of Borei Nefashos as it is included in the Al Haeitz. [Admur Seder 1:14 and 20; Michaber 208:13] Thus we see that all fruits are included in Al Haeitz. [M”A ibid; P”M ibid]

If one remembered in middle of the blessing: See Piskeiy Teshuvos 207:2 footnote 5 that if one remembered in middle of the Al Hapeiros he is to continue and finish the blessing in order so the opening blessing is not in vain.

[238] Elya Raba 208:27, brought in P”M ibid; Admur in Seder 1:20 omitted that which he wrote in Luach 1:20, thus implying that it never helps to say Al Haeitz on a fruit that is not of Zayin Minim, even in a case of doubt; Shulchan Hatahor 207:6, brought in Piskeiy Teshuvos 207:2 footnote 5

[239] As Safek Brachos Lihakel, as well as Admur in Luach rules one is Yoztei and so rules the Ketzos Hashulchan ibid

[240] Piskeiy Teshuvos 208:21

[241] Seder 1:18 regarding Al Hamichyah and Seder 1:19-20 mentions all Meiyn Gimel; Luach 1:17; M”B 202:42 and 55; 208:62; See Piskeiy Teshuvos 207:2

[242] Seder 1:14 that Al Hagafen does not include fruits of tree other than grapes or raisins; 1:18 regarding Al Hamichyah and Seder 1:19-20 mentions all Meiyn Gimel is not Motzi Borei Nefashos; Luach 1:17; Michaber 208:15

[243] Seder Birchas Hanehnin 1:16; Luach 1:14; Michaber 208:15; Tur 208:15; Ketzos Hashulchan 49:9

[244] Piskeiy Teshuvos 208:19 based on ruling of Poskim in 59 regaridng one who conbcluded with the wrong Nussach of Birchas Shema

[245] The reason: As the main dialect follows the closing blessing. [ibid]

[246] Maharshag 1:53; Ashel Avraham Butchach 208; Piskeiy Teshuvos ibid

[247] See Kaf Hachaim 187:1; Igros Kodesh 4:24; Piskeiy Teshuvos 187:2

[248] Elya Raba 268:18; Chayeh Adam 47; Likkutei Meir; Birchas Yaakov; Ikarei Hadat 9:36; Teshuras Shaiy 571; Igros Kodesh 4:24

[249] The reason: As Meiyn Gimel does not contain the wording of Bris and Torah. [Igros Kodesh ibid]

[250] Kaf Hachaim ibid; Piskeiy Teshuvos ibid; Admur 168:12 and 191:1 and Seder 2:12 rules that the blessings of Birchas Hamazon are only Rabbinical and from the Biblical law one fulfills his obligation with Meiyn Shalosh. The Kaf Hachaim ibid states that according to these opinions one has fulfilled his obligation Bedieved.

[251] Ruling of Admur: See Admur 187:4 Admur 168:12 and 191:1 and Seder 2:12 rules that the blessings of Birchas Hamazon are only Rabbinical and from the Biblical law one fulfills his obligation with Meiyn Shalosh.

[252] Seder 1:17; Luach 1:15; Michaber 208:17; Ran Pesachim 24b; Rosh Brachos 1:14; Rabbeinu Yona Brachos 6a; See Kaf Hachaim 208:87-88; Ketzos Hashulchan 60:5

[253] Seder ibid in parentheses; Admur 174:6 [See also Admur 197:5; 215:5]; Michaber 208:18; Taz 174:9; 197:2

[254] Seder ibid; Luach ibid; Admur 177:6; 197:5; Michaber 208:17; Brachos 12a; Rosh Brachos 1:14; Rabbeinu Yona Brachos ibid

[255] Luach ibid; Ketzos Hashulchan 60:5; Toras Menachem on Seder ibid [This law was omitted from Seder ibid being that it is not common – Ketzos Hashulchan ibid; Toras Menachem ibid]

[256] Ketzos Hashulchan 60:5

[257] There is no need for one to begin from the words Al Hapeiros being that this was already included in the beginning of the blessing of Hazan [Luach ibid; Ketzos Hashulchan ibid]

[258] Luach ibid; Ketzos Hashulchan ibid

[259] Seder ibid; 4:12 in parentheses; Luach ibid; Admur 174:6 and 9; 197:5; Michaber 208:17; Brachos 35b; Rosh Brachos 1:14; Rabbeinu Yona Brachos ibid in name of Chachmei Tzarfas; Kaf Hachaim 208:79; 88-89

[260] Luach ibid; Ketzos Hashulchan 60:5; Toras Menachem on Seder ibid [This law was omitted from Seder ibid being that it is not common – Ketzos Hashulchan ibid; Toras Menachem ibid]

[261] Ketzos Hashulchan 60:5

[262] There is no need for one to begin from the words Al Hagafen being that this was already included in the beginning of the blessing of Hazan [Luach ibid; Ketzos Hashulchan ibid]

[263] Luach ibid; Ketzos Hashulchan ibid

[264] Seder ibid; Luach 1:17 in name of Yeish Omrim and that one should suspect for their opinion due to Safek Barcha; Likkutei Peri Chadash 208:17; Even Heozer 208 end; Beir Hagoleh 208:17; Ran Brachos ibid; Rashba; Rosh; Machazik Bracha 208:3; Poskim in Kaf Hachaim 208:87-88; M”B 208:75; Piskeiy Teshuvos 208:23

Other opinions: Some Poskim rule that one is not Yotzei Al Hamichayh of Poridge with Birchas Hamazon. [M”A 208:25]

[265] Ketzos Hashulchan ibid, based on Luach ibid regarding dates and wine

[266] Seder 1:19; Luach 1:18; Admur 202:12; Michaber 202:11; Terumos Hadeshen 30; Taz 208:19

Other opinions: Some Poskim rule that Borei Nefashos is a Bracha Koleles just like Shehakol and is Bedieved a valid after blessing for any food, even bread and therefore in a case of doubt, its after blessing is to be recited. [Kneses Hagedola brought in M”A 202:26; Kaf Hachaim 202:79; 204:38; 208:38 and 92; Eretz Tzevi 1:29 [however he later contradicts himself in 2:389]; Igros Moshe O.C. 1:74; Beir Moshe 3:35 in name of Rav Akiva Eiger; See Yabia Omer 1:12; Piskeiy Teshuvos ibid footnote 6] Accordingly, if one already ate a Shiur of bread/Mezonos/7 Minim and does not have a Siddur to Bentch, he is to say Borei Nefashos. [Igros Moshe ibid]

[267] Seder ibid; Luach ibid; See also Seder 3:2 and 7:13

[268] See Seder 1:8; See chapter 10 Halacha 9

[269] Piskeiy Teshuvos 208:3; However, to note however that some Rabbanei Chabad negate this option saying that a G-d fearing person is to eat it specifically in a meal. As well Tzaruch Iyun as Admur does not give this option, rather stating that when eating it out of a meal one is to say Borei Nefashos, and does not mention also eating Mezonos.

[270] Ketzos Hashulchan 60 footnote 12

[271] See Luach 1:20; Ketzos Hashulchan 60:6

[272] Seder 1:20 and Luach 1:19 regarding case of Safek Al Hapeiros [brought next] and the same would apply to Safek Al Hamichyah, and so is implied from Luach 1:20 “If he does not have anything Meiyn Shalosh to include the Safek Al Hamichyeh in its blessing” and so rules Ketzos Hashulchan 60:6

[273] Luach 1:20; Ketzos Hashulchan 60:6; Omitted from Seder ibid

[274] Seder 1:20; Luach 1:19; M”A 208:26; Elya Raba 208:27; Terumos Hadeshen 30

Other opinions: Some Poskim rule that Borei Nefashos is a Bracha Koleles just like Shehakol and is Bedieved a valid after blessing for any food, even bread and therefore in a case of doubt, its after blessing is to be recited. [Kneses Hagedola brought in M”A 202:26; Kaf Hachaim 202:79; 204:38; 208:38 and 92; Eretz Tzevi 1:29 [however he later contradicts himself in 2:389]; Igros Moshe O.C. 1:74; Beir Moshe 3:35 in name of Rav Akiva Eiger; See Yabia Omer 1:12; Piskeiy Teshuvos ibid footnote 6] Accordingly, if one already ate a Shiur of bread:Mezonos:7 Minim and does not have a Siddur to Bentch, he is to say Borei Nefashos. [Igros Moshe ibid]

[275] As explained in Seder 1:14, brought above in Halacha 13D

[276] Seder ibid; Luach ibid; [See also Admur 188:13 and footnote 121 there]; Michaber and Rama 208:18; Taz 208:19 in explanation of Michaber ibid; Terumos Hadeshen 30; Elya Raba 208:28; Mamar Mordechai 208:37; P”M 208 M”Z 19; Chayeh Adam 51:20; M”B 208:82; Kaf Hachaim 208:91-93; Ketzos Hashulchan 59 footnote 3; Piskeiy Teshuvos 208:24

[277] Ketzos Hashulchan 60 footnote 12

[278] See Luach 1:20; Ketzos Hashulchan 60:6

[279] Seder 1:20 and Luach 1:19 regarding case of Safek Al Hapeiros [brought next] and the same would apply to Safek Al Hamichyah, and so is implied from Luach 1:20 “If he does not have anything Meiyn Shalosh to include the Safek Al Hamichyeh in its blessing” and so rules Ketzos Hashulchan 60:6

[280] Luach 1:20 “If he does not have anything else to enter the questionable fruit it in its blessing, then he is to say Al Haeitz, although not Borei Nefashos”; M”A 208:26; P”M 208 A”A 26; Shiyurei Bracha 207, brought in Shaareiy Teshuvah 207:1; M”B 207:1; Ketzos Hashulchan 60:3; Piskeiy Teshuvos 207:2

[281] The reason: As we rule that one who eats a fruit of 7 Minim and a fruit of non-7 Minim does not have to say an after blessing of Borei Nefashos as it is included in the Al Haeitz. [Admur Seder 1:14 and 20; Michaber 208:13] Thus we see that all fruits are included in Al Haeitz. [M”A ibid; P”M ibid]

[282] Elya Raba 208:27, brought in P”M ibid; Admur in Seder 1:20 omitted that which he wrote in Luach 1:20, thus implying that it never helps to say Al Haeitz on a fruit that is not of Zayin Minim, even in a case of doubt; Shulchan Hatahor 207:6, brought in Piskeiy Teshuvos 207:2 footnote 5

[283] As rules Admur Luach 1:20 regarding Safek Al Hamichyeh

[284] As Safek Brachos Lihakel, and perhaps Admur in Seder holds it may not be said and so is implied.

[285] Luach ibid; Taz 208:19; Elya Raba 208:28; See also Admur 188:13 and footnote 121 there

[286] See Seder 1:20; Luach 1:19; Taz 208:19; M”A 208:26; Elya Raba 208:27; Terumos Hadeshen 30; Mamar Mordechai 208:37; P”M 208 M”Z 19; Chayeh Adam 51:20; M”B 208:82; Kaf Hachaim 208:91-93; Ketzos Hashulchan 59 footnote 3; Piskeiy Teshuvos 208:24

[287] This is learned from this is learned from Seder and Luach ibid in B who initially prohibit doing so even in a case that a person ate fruits which are questionably from the seven species, in which case according to some opinions quoted there, one is Yotzei Bedieved on all fruits if he said the stanza of Al Hapeiros, and even so we still prohibit initially adding this Nusach. Certainly than if it is a food which is questionably Yotzei with the added Nusach, then one may not initially eat the questionable food on the basis that he will add the stanza.

[288] All Poskim ibid regarding fruits; Chasan Sofer 1; Chayeh Adam 50:20; Ketzos Hashulchan 59 footnote 3 regarding wine; Piskeiy Teshuvos ibid footnotes 179-180

[289] Chasan Sofer 1; Chayeh Adam 50:20; Ketzos Hashulchan 59 footnote 3; Piskeiy Teshuvos ibid footnotes 179 [See Ketzos Hashulchan 59 footnote 3 who applies this to a person who drank less than a Revius of wine, but more than a Kezayis. However, from the original case brought in Admur and the Poskim ibid one can argue that it is only by questionable fruits that it is permitted to add the additional of Al Hapeiros as in any event according to many Poskim one who recites the after blessing of Al Hapeiros on regular fruits is Yotzei Bedieved. This is in contrast to if an after blessing is not warranted in which case one can argue that one may not make a questionable interval in the middle of the after blessing. [See Rav Alyashvili Seder 8 footnote 15] Practically however, the Ketzos Hashulchan ibid applies this ruling to all cases.

Other opinions: Rav Alyashvili Seder 8 footnote 15 concludes that since there is a doubt as to whether one is obligated at all in an after blessing, it is therefore not similar to the case in Seder ibid and hence the additional stanza is not to be added.

[290] Chasan Sofer 1; Piskeiy Teshuvos ibid footnotes 179

[291] P”M 209 M”Z 3; M”B 208:10; Piskeiy Teshuvos 208:24

[292] Chayeh Adam 50:20; Zechor Leavraham 2; SSH”K 54 footnote 71; Yechaveh Daas 6:14; Mishneh Halachos 4:29; 5:36; Shraga Hameir 3:4; Igros Moshe 2:109 [permits by even if a less than the amount for certain]; Piskeiy Teshuvos ibid footnotes 179

[293] Ketzos Hashulchan 59 footnote 1

[294] Admur 207:1; Michaber 207:1; Tur 207; M”A 207:1 that this applies to both food and drink; Rama 178:2

[295] See Chapter 20 Halacha 1D; Rama 178:2; Tosafus Pesachim 101b; Rav Chisda Pesachim ibid; See Kaf Hachaim 178:5 and 8 and 15; So rule regarding Hesech Hadas that it’s a Bracha Sheiyno Tzericha: Michaber 169:3; Birchas Habayis Shaar 22:11; Piskeiy Teshuvos 178 footnote 3

Other opinions: Some Poskim rule that one must always first recite an after blessing on what he ate and then repeat the blessing on the continued eating. [Michaber 178:1; M”A 178:1; Taz 178:2; Rav Sheishes Pesachim ibid; Kaf Hachaim 178:1 and 8]

[296] See Chapter 19 Halacha 2A; Michaber 169:3; Birchas Habayis Shaar 22:11

[297] M”A 207:1

[298] See Seder 4-5; Admur 174; 177-179; Ketzos Hashulchan 31; 40; 42

[299] Such as if one performed Hesech Hadas or Siluk from the bread and Shinuiy Makom, or already performed Mayim Achronim or poured the Kos Shel Bracha, or ate foods before the start of the meal.

[300] Seder 3:1; Luach 4:1; Admur 212:1; Michaber 212:1; Beis Yosef 212; Darkei Moshe 212

[301] Seder 1:21; Ketzos Hashulchan 60:7

[302] Seder 1:14; Luach 1:12; Michaber 208:13; Tur 208; Rambam Brachos 8:16; Rosh Brachos 6:42

[303] Seder 5:9; Luach 7:9; Admur 184:3 “Until when may one recite Birchas Hamazon? Until the food is digested”; 190:7; 473:10; M”A 184:9; 190:3; Michaber 184:5; Tur 184; Mishneh Brachos 51a and 53b; Beis Yosef 184; Aruch Hashulchan 184; Kaf Hachaim 184:28-37; Ketzos Hashulchan 44:3 footnote 5 [regarding Hamotzi]; 56:7; 60:8 footnote 20 [regarding other foods]; Halacha Berura 184; Piskeiy Teshuvos 184:9-12; 473:9

Important background from Talmud: In order to properly understand the different time limitations recorded throughout this Halacha we must first introduce the Talmudic debate on the subject in Brachos 53b. While everyone agrees that and after blessing can only be recited prior to digestion taking place, it is debated in the Talmud between Rebbe Yochanon and Reish Lakish as to the exact definition of digestion. There is likewise a debate between Rashi and Tosafus as to what is the opinion of Reish Lakish. There is likewise confusion in the Poskim as to whether we rule only like Rebbe Yochanon, or also take the opinion of Reish Lakish into account. All this has contributed to the complexity of giving a ruling on this law. Now to understand their debates: Rebbe Yochanon is of the opinion that digestion is to be determined by when one begins feeling hungry or thirsty again. He does not differentiate between one who ate to the point of satiation or not, which creates a major question as to how to determine digestion in a case that one did not eat until satiation. However, Reish Lakish argues and states that digestion is determined by if one is still thirsty from his original eating and is as well quoted to state that it’s amount is 4 Milin, which is 72 minutes, which tantamount to a contradiction in his opinion. Rebbe Ami answers the apparent contradiction of his opinion stating that one of his quoted opinions refers to one who ate a full meal while the second quoted opinion refers to one who ate a mere snack. Now, it is debated amongst Rashi and Tosafus as to which form of eating the 72 minute measurement is going on, a large meal or mere snack. According to Rashi refers to a large meal, and hence in his understanding according to the opinion of Reish Lakish one may only recite an after blessing for 72 minutes even after eating a large meal. However, according to the opinion of Tosafus, the 72 minute measurement is going on one who ate a mere snack, and hence even one who snacks may recite an after blessing for up to 72 minutes. In the Poskim, The Michaber ibid rules like Rebbe Yochanon and completely omits the opinion of Reish Lakish hence likewise omitting the mention of the 72 minutes. In the Seder and Luach ibid, Admur follows likewise and makes no mention of the 72 minutes and only brings the ruling of Rebbe Yochanon and the Michaber. However, the M”A ibid does bring the opinion of Reish Lakish, and quotes the debate between Rashi and Tosafus and although he concludes that we rule like Rebbe Yocahnon nonetheless he writes that one should also suspect for the opinion of Rashi and hence always recite an after blessing within 72 minutes. Now, taking into account some of these additions of the M”A ibid, Admur in his Shulchan Aruch 184:3 records the opinion of Rebbe Yochanon regarding one who eats a full meal, and then records the opinion of Reish Lakish, however, only with regards to one who ate a mere snack, and in this itself, he only records the opinion of Tosafus, and in the end actually negates it although holds that one should suspect for it for  Safek Brachos. Thus, Admur makes no mention at all of the opinion of Rashi, unlike the M”A ibid and hence in his opinion the only relevance of the 72 minutes is when one has not eaten a full meal which follows the opinion of according to Tosafus.

[304] Seder ibid; See Admur ibid who records this in the positive tense “Until when may one recite Bihas Hamazon, until the food in his abdomen is digested.”

[305] Seder ibid; Luach ibid; Admur ibid; M”A 184:9 M”A 184:9; See Kaf Hachaim 184:32; Piskeiy Teshuvos 184:11

Other opinions: Some Poskim rule that one is never required to repeat the before blessing even after Shiur Ikkul. [Even Heozer 184; Machatzis Hashekel on M”A ibid; Ginas Veradim 3:20; Erech Hashulchan 184:5; Zechor Leavraham 2; Derech Hachaim 4; M”B 184:17; Kaf Hachaim 184:32] See also: Zechor Leavraham 3:20; Kaf Hachaim 184:32l; Maharash Alfandri; Tzitz Eliezer 12:1; Yabia Omer 6:27; Yechaveh Daas 6:11; Sheilas Shaul O.C. 24; Piskeiy Teshuvos 184:11 footnote 56 in the name of many Poskim

^[305] Admur ibid; M”A ibid; Kaf Hachaim 184:32

[306] Admur 184:3 [omitted from Admur in Seder ibid, as well as Michaber ibid and most other Poskim and Rebbe Yochanon in Brachos ibid; Vetzaruch Iyun]; Taz 184: ; M”A 184:9

[307] Seder ibid “How much is the Shiur? So long as he is not yet hungry from that first eating, or he is not yet thirsty from that first drinking”; Admur 184:3; Michaber ibid; Tur ibid; Rebbe Yochanon in Brachos 53b [However, in Seder as well as Michaber and Rebbe Yochanon, they do not differentiate between a satiating, and non-satiating meal]; See Aruch Hashulchan 184:7 that it is difficult to measure the exact time of Shiur Ikkul

Other opinions in Talmud: According to Reish Lakish, Shiur Ikkul is when one is no longer thirsty as a result of one’s eating. [Brachos ibid]

[308] Seder ibid; Luach ibid; Admur ibid; Michaber ibid; Rosh Brachos 8:5

[309] Admur 184:3; Michaber ibid; Tur ibid; Rosh Brachos 8:5; Hagahos Maimanis Hilchos Brachos 2:9 in name of Rabbeinu Yona

[310] Admur 184:3; Michaber ibid; Rabbeinu Yona Brachos 40a; Derech Hachaim 3; Kaf Hachaim 184:35

[311] Admur 184:3; Michaber ibid; Beis Yosef

[312] Admur 190:7; M”A 190:3; Tur 190; Kneses Hagedola 190:9; P”M 207 A”A 3; Beis Menucha 190:9; Kaf Hachaim 190:7; Birchas Habayis 1:60; See Admur 184:3

[313] See Admur 184:1 “Kol Shelo Nisakel Hamazon Bein Achila Lecahila”; M”A 184:9; Beis Menucha 184:10; Derech Hachaim 3; P”M 184 A”A 9 [applies this to even non-Hamotzi foods]; Kaf Hachaim 184:31; M”B 184:18; Piskeiy Teshuvos 184:12

[314] However, see Shaar Hatziyon 184:19 and Piskeiy Teshuvos ibid that perhaps this only applies to a Hamotzi meal; See Shevet Halevi 7:27

[315] Kaf Hachaim 184:31

[316] Admur 184:3; Seder ibid “How much is the Shiur? So long as he is not yet hungry from that first eating, or he is not yet thirsty from that first drinking”; Michaber ibid; Rebbe Yochanon in Brachos ibid [However, in Seder as well as Michaber and Rebbe Yochanon, they do not differentiate between a staining, and non-satiating meal]

[317] Lit. Kol Tzarcho

[318] See M”A 184:9 and Machatzis Hashekel ibid [in opinion of Tosafus in Reish Lakish, or Rebbe Yochanon in Brachos 53b] that this applies up until six hours after the eating, that six hours is considered the end of the digestion; Chesed Lealafim 184:3; Halachos Ketanos 1:145; Hagahos Hatur 184; Matzah Shmurah; Zechor Leavraham 2; Mur Uketzia 184; Beir Heiytiv 184:8; Kaf Hachaim 184:28; Ketzos Hashulchan 44 footnote 5 that so is the opinion of Admur, and so is the widespread Chabad custom by Shalosh Seudas to recite an after blessing even after 72 minutes have passed without eating and drinking]; Piskeiy Teshuvos 184:9

Other opinions: Some Poskim rule that the maximum time limit of digestion even for one who ate to the point of satiation is 72 minutes. [Rashi and opinion of Rav Ami in opinion of Reish Lakish, brought in M”A ibid and Kaf Hachaim ibid who concludes to suspect for this opinion, but omitted from Admur 184:3 who only brings the Shita of Tosafus in Reish Lakish that the 72 minutes is going on one who did not eat to the point of satiation; It is likewise completely omitted from Seder ibid or Michaber ibid who do not record at all the 72 minutes. See Ketzos Hashulchan 44 footnote 5 and Background brought above]

[319] Admur 184:3; Michaber ibid; Rabbeinu Yona Brachos 40a

[320] M”A 184:9 [in opinion of Tosafus, or Rebbe Yochanon in Brachos 53b]; Machatzis Hashekel on M”A 184:9; Chesed Lealafim 184:3; Halachos Ketanos 1:145; Hagahos Hatur 184; Matzah Shmurah; Zechor Leavraham 2; Mur Uketzia 184; Beir Heiytiv 184:8; Kaf Hachaim 184:28; Piskeiy Teshuvos 184:9

Other opinions: See previous footnotes for opinion of Rashi that the maximum is 72 minutes and not 6 hours.

[321] Machatzis Hashekel on M”A 184:9 that even according to Reish Lakish it is more than 72 minutes, and certainly according to Rav Yochanon that it is up to 6 hours; Rebbe Ami Brachos 53b in opinion of Reish Lakish, as explained in Rashi Brachos 53b to refer to Achila Meruba [however, see previous footnote that according to Rashi, this is both the minimum and maximum amount of time and one does not have up to six hours]; Biur Halacha 184 “Im Eino Yodeaih”; Kaf Hachiam 184:28 that this applies according to all opinions; Piskeiy Teshuvos 184:9; See Ketzos Hashulchan 44 footnote 5

[322] See Machatzis Hashekel on M”A 184:9; Chesed Lealafim 184:3; Halachos Ketanos 1:145; Hagahos Hatur 184; Matzah Shmurim; Zechor Leavraham 2; Kaf Hachaim 184:28 [however, see there that if one has waited more than 72 minutes then since this is subject to debate, therefore one should eat another Kezayis of bread and recite Birchas Hamazon.]

[323] See M”A 184:9 [however, see you there that he suspects for the opinion of Rashi and hence requires eating and drinking other foods in between during those hours]; Ketzos Hashulchan 44 footnote 5 [even regarding if one does not eat and drink in between, hence not suspecting for the opinion of Rashi]; Nimukei Orach Chaim 474:1; Piskeiy Teshuvos 184 footnote 42

[324] Ketzos Hashulchan 44 footnote 5

[325] Matzah Shmurim; Zechor Leavraham 2; Kaf Hachaim 184:29

[326] Implication of Admur 184:3 who writes “Kol Shevadaiy Nisakel” that a before blessing is only repeated if one is certain that he has digested the food; M”B 184:2

[327] Ketzos Hashulchan 44:5; Piskeiy Teshuvos 184:9

[328] See Erech Hashulchan 185:4; Radbaz on Rambam 105; Kaf Hachaim 184:9 and 33; Aruch Hashulchan 184:8; Piskeiy Teshuvos 184:9

Other Opinions: Some Poskim rule that an after blessing may not be recited even after eating a satiating meal of bread as this type of doubt is not a regular doubt and is not similar to one who is in doubt if he recited Birchas Hamazon. [Rishon Letziyon based on Rambam Chapter 2 Brachos; Kaf Hachaim 184:33]

[329] Admur ibid; Michaber ibid; Rosh Brachos 8:5; Piskeiy Teshuvos 184:10

[330] Admur 184:3; Taz 184:2 [However, in Seder ibid, Admur simply writes “so long as he is not yet hungry” and does not differentiate between being hungry for only fruits or not]; See Kaf Hachaim 184:37

Other opinions: Some Poskim rule that so long as one has become hungry to eat more fruits or drinks, even if he does not have an appetite to eat more of that same food or drink, then he may no longer recite the after blessing. [Setimas Seder ibid; M”A 184:10; Bach 184; Kaf Hachaim 184:37] Based on this, some Poskim conclude that in such a case one should eat more food and only then recite an after blessing, or hear the after blessing said by another person. [Kaf Hachaim 184:37]

[331] Sefer Padah Es Avraham Mareches 2:6; Orchos Chaim 184:6; Kaf Hachaim 184:36

[332] Implication of Admur ibid

[333] See Matzah Shmurim; Zechor Leavraham 2; Kaf Hachaim 184:29; Piskeiy Teshuvos 184:10 writes that if he feels satiated from those fruits or drinks, then he may recite an after blessing for up until 72 minutes, while after 72 minutes, he should eat another food even if he still feels full

[334] See Admur 184:3; M”A 184:9; Chayeh Adam 50:23; Aruch Hashulchan 184:8; Kaf Hachaim 184:29; Ketzos Hashulchan 60 footnote 20; Piskeiy Teshuvos 184:10 footnote 45

The reason and explanation: In a case that one is unsure if he has reached the point of digestion, then in order to escape the doubt he should eat another Kezayis of food as explicitly writes Admur 184:3 in the second opinion and as concludes the M”A to be done in such a case. The only issue however is with regards to the before blessing, as one will not be able to repeat the before blessing on that same food due to the same doubt, and hence the best suggestion to escape the doubt of the before blessing is to simply eat another food, and so concludes the Ketzos Hashulchan ibid. however, from the letter of the law, many of the Poskim ibid learn that it is better to enter oneself into a Safek Bracha Rishona, then to not recite an after blessing due to the doubt.

[335] Ketzos Hashulchan 60 footnote 20; Piskeiy Teshuvos 184:10 footnote 45

[336] Implication of Admur 184:3 who writes “Kol Shevadaiy Nisakel” that a before blessing is only repeated if one is certain that he has digested the food; M”B 184:2

[337] Chayeh Adam 50:23; Aruch Hashulchan 184:8; Kaf Hachaim 184:29; Ketzos Hashulchan 44 footnote 5; Piskeiy Teshuvos 184:9

[338] Admur 184:3; M”A 184:9; Taz 184:2; Rebbe Ami Brachos 53b in opinion of Reish Lakish; Kaf Hachaim 185:28; Ketzos Hashulchan 60:8; Omitted from Seder ibid!

Other opinions: Some Poskim rule based on the omission of Admur in Seder ibid that there is no difference between what who ate to the point of satiation versus one who is still hungry to eat more, and in both cases one may recite an after blessing until he estimates that the food has been digested which is when he begins desiring that food. [Rav Avraham Alyashvili footnote 58]

If one ate a small snack after being satiated on other foods: Then it has the same status as one who ate to the point of satiation with regards to that he may say an after blessing so long as he feels satiated. However, regarding if he begins to feel hungry, then it follows the same status as a snack. [Ketzos Hashulchan 44 footnote 5]

[339] 1st opinion in Admur 184:3 [omitted in Seder] and in M”A ibid; Taz 184:2 [although in general we rule like Rebbe Yochanon versus  Reish Lakish nevertheless we rule like Reish Lakish by Achila Muetes as we do not find that Rebbe Yochanon argued on this]; Darkei Moshe 184; Abudarham Brachos p. 328, br72ought in Darkei Moshe 184:1; Rebbe Ami Brachos 53b in opinion of Reish Lakish, as explained in Tosafus Brachos 53b to refer to Achila Muetes; Elya Rava 184:6; Nehar Shalom 184:5; M”B 184

[340] Admur ibid; M”A ibid; This follows the opinion that a Shiur Mil is 18 minutes [1st opinion in Admur 459:10; Michaber ibid and in Yoreh Deah 69:6; Rama 261:1; Maryu 193; Terumos Hadeshen 123]; See Tehila Ledavid 184:3; 261:6-8; Ohalei Sheim 4:86; Ketzos Hashulchan 44 footnote 5 that regarding the expiration of an after blessing we are Chosheish for the opinion that a Shiur Mil is 18 minutes

Other opinions: Some Poskim rule that a Shiur Mil it is 24 minutes worth of walking. [2^nd opinion in Admur 459:10; Rambam in Pirush Hamishnayos Pesachim 3:2] According to this opinion Shiur Ikkul is 96 minutes. [Ketzos Hashulchan 44 footnote 5]

[341] 2^nd opinion in Admur 184:3 [Omitted from Admur in Seder]; M”A 184:9 [that so is Setimas Kol Haposkim as we rule like Rebbe Yochanon who does not differentiate between Achila Meruba or Muetes]; Taz 184:2 in his Hava Mina; Kaf Hachaim 185:28; See also Admur 190:7

Opinion of Admur in Seder: In Seder ibid, Admur does not differentiate between a small meal or large meal, hence implying that there is no difference between them. In essence, this is the opinion of the M”A ibid based on his understanding of Rebbe Yochanon, which is this second opinion in Admur ibid. Nonetheless, Admur in Seder makes no mention of this consequential ruling of the M”A ibid that therefore one is to say an after blessing right away. Vetzaruch Iyun.

Opinion of M”A: The M”A 2184:9 suggests that the Shiur Ikkul according to this opinion is when one begins feeling as hungry as he was when he originally ate. However, he later concludes that we are not expert in this matter. Admur ibid however in the reason brought below completely negates this option.

[342] Setimas Admur, and so learns Piskeiy Teshuvos 184:10 footnote 52. However see Ketzos Hashulchan 44 footnote 5 and 60 footnote 20 that according to this opinion it could be that Shiur Ikkul is reached either within or past the 72 minutes, and it is not limited to 72 minutes.

[343] Ketzos Hashulchan 60 footnote 20; Piskeiy Teshuvos 184:10

Other opinions: Some Poskim conclude that by a meal of bread that that was not eaten to the point of satiation, one has up to 60 minutes to recite an after blessing. [Kaf Hachaim 185:28] However, by other foods, such as one fruit or a drink, one has up until 30 minutes to recite an after blessing even according to this opinion. [Kaf Hachaim 184:29] Some Poskim rule that one has up until one hour after eating even one fruit or drink. [Matzas Shmurim; Zechor Leavraham 2; See Kaf Hachaim 184:29]

[344] Kaf Hachaim 184:29; Piskeiy Teshuvos 184:10

Other opinions: Some Poskim rule that one has up until one hour after eating even one fruit or drink. [Matzas Shmurim; Zechor Leavraham 2; See Kaf Hachaim 184:29]

[345] The reason: As we are not expertise in this matter to measure ourselves if we are no longer as hungry as we were originally prior to eating the food [which would be a sign of Shiur Ikkul], as if one has become as hungry as he was prior to eating it then certainly the food in his abdomen has already become digested.  [The Alter Rebbe, based on the Taz ibid, will now explain that certainly there is no way to measure this in the case that one was not hungry and simply ate the food due to a lust, as eating this small amount of food will create an even greater lust, but furthermore, even if one was hungry nonetheless we are not expertise in how to measure when one becomes as hungry as he was originally.] A person who is not hungry and eats fruits or other sweets for pleasure it is possible for him to desire them even more after eating them, even though he has yet to digest what he already ate from his original desire [and hence there is no way of measuring Shiur Ikkul in such a case]. The reason for this is because since he has already tasted their taste he has aroused a lust for them. This applies even for one who eats bread while not being hungry, as when he eats a little bit of it this eating arouses within him a desire to eat more of the food being that it opens his abdomen and widens it and causes the food to be accepted with desire. This is in contrast to one who eats bread out of hunger, even if he eats only a small amount, nevertheless [since] his mind becomes settled with this small amount and he is no longer as hungry as he was prior [therefore it is technically possible to measure Shiur Ikkul based on hunger]. Even if one eats a mere Kezayis which does not have enough of an amount to settle one’s mind nonetheless he is no longer as literarily hungry as he was before hand. The same applies regarding one who eats any other food out of hunger. Likewise [there is technically a way of measuring Shiur Ikkul as], also one who is not hungry his eating only arouses a desire to eat the food immediately upon his abdomen being opened, however if he delays some time after the eating then his abdomen closes and he no longer desires to eat so much to the point that he desired to eat the food before he ate it to begin with. Now, if returns and somewhat desires the food as he did before he ate it, then certainly this is a sign that he has digested his previous food and hence he can no longer say a blessing over it [and hence we have found a technical way of measuring Shiur Ikkul even when one eats a food not due to hunger]. Now [despite the technical ability of measuring Shiur Ikkul when eating food out of hunger or out of mere desire since], we are no longer expert in this matter [of determining whether one desires the food to the same point as he desired it before eating it], therefore one should not delay at all after eating a small amount of food prior to reciting the [after blessing such as] Birchas Hamazon. [Admur ibid; Taz ibid; See Admur 612:1 that the Shiur of Kuseves is what calms down ones mind]

[346] Chayeh Adam 50:23; Aruch Hashulchan 184:8; Kaf Hachaim 184:29; Ketzos Hashulchan 60 footnote 20; Piskeiy Teshuvos 184:10 footnote 45

Eating another food: The Ketzos Hashulchan ibid concludes that it is better that one eat another food in order so one escape the question of the before blessing. [Alternatively, one can change locations, and by Borei Nefashos foods force himself to need to repeat the blessing.] This especially applies by Borei Nefashos foods, as seemingly potentially eating without a blessing is more severe than not saying and after blessing of Borei Nefashos which is rabbinical according to all opinions. However, from the letter of the law, many of the Poskim ibid learn that it is better to enter oneself into a Safek Bracha Rishona, then to not recite an after blessing due to the doubt.

[347] Kaf Hachaim 184:29

[348] Admur ibid; See Kaf Hachaim 185:28; Piskeiy Teshuvos 184:10

Other opinions: Some Poskim conclude that by a meal of bread that that was eaten not to the point of satiation, one has up to 60 minutes to recite an after blessing. However, after 60 minutes then initially one is to eat another Kezayis of bread and if it is not available, then by a bread meal one may rely on the first opinion above and recite Birchas Hamazon up until 72 minutes as some opinions rule that one is Biblically obligated to recite Birchas Hamazon even after eating a mere Kezayis. However, if one waited more than 72 minutes then no after blessing it is to be recited. [Kaf Hachaim 185:28]

[349] See Ketzos Hashulchan 60 footnote 20 and Piskeiy Teshuvos 184:10 footnote 45 that by a Borei Nefashos food, he should only eat more food to escape the doubt if a new food will be eaten which requires a before blessing or, if he made a Hefsek and a new blessing must be repeated on the food. Furthermore even regarding the after blessing of Meiyn Gimel it is best to eat another food in order to escape the doubt of whether the before blessing must be repeated on that same food. See previous footnotes

[350] Implication of Admur ibid and so learns Piskeiy Teshuvos 184:10 footnote 52; However see Ketzos Hashulchan 60 footnote 20 seems to learn that even after 96 minutes there was still a Safek according to the second opinion

[351] Ketzos Hashulchan 44 footnote 5; Regarding this matter one should suspect for the opinion that a Mil is 24 minutes, which is a total of 96 meant [Ketzos Hashulchan ibid].

[352] Ketzos Hashulchan 60 footnote 20

[353] Ketzos Hashulchan 60 footnote 20

[354] Ketzos Hashulchan 44 footnote 5; As seemingly regarding Shiur Mil one should suspect for the opinion that each mill is 24 minutes which is a total of 96 minutes

[355] Admur ibid; M”A ibid; Rosh; M”B 184:2; Ketzos Hashulchan 44 footnote 5; Piskeiy Teshuvos 184:9 and 11; See Michaber 179:1; Admur 179:4

[356] 2^nd opinion in Admur ibid; Rabbeinu Yona; Ran; See Michaber 179:1;

[357] Seder ibid; Luach ibid; Admur ibid; M”A 184:9 See Kaf Hachaim 184:32; Piskeiy Teshuvos 184:11

Other opinions: Some Poskim rule that one is never required to repeat the before blessing even after Shiur Ikkul. [Even Heozer 184; Machatzis Hashekel on M”A ibid; Ginas Veradim 3:20; Erech Hashulchan 184:5; Zechor Leavraham 2; Derech Hachaim 4; M”B 184:17; Kaf Hachaim 184:32]

[358] Chukei Chaim 1; Kaf Hachaim 184:32; See Piskeiy Teshuvos 184:11

Other opinions: Some Poskim rule that one is not to repeat the before blessing even if an hour or more passes in between. [Zechor Leavraham 3:20; Kaf Hachaim 184:32l; Maharash Alfandri; Tzitz Eliezer 12:1; Yabia Omer 6:27; Yechaveh Daas 6:11; Sheilas Shaul O.C. 24; Piskeiy Teshuvos 184:11 footnote 56 in the name of many Poskim] This follows those opinions who argue on Admur and the M”A and rule that Shiur Ikkul never requires a before blessing to be repeated

[359] See other opinions in previous footnote

[360] See Minchas Yitzchak 5:102; 10:15; Piskeiy Teshuvos 184:11

[361] Admur 473:10 in parentheses regarding the Daled Kosos; See Tur 272; M”A 299:11; 174:13; Rosh 10:24; Ramban Milchamos 24b; Ran ibid; Kaf Hachaim 473:34; 174:12

[362] Admur 184:3

[363] Admur 190:7; M”A 190:3; Tur 190; Kneses Hagedola 190:9; P”M 207 A”A 3; Beis Menucha 190:9; Kaf Hachaim 190:7; Birchas Habayis 1:60; See Admur 184:3

[364] Admur 473:10; Michaber 473:2; Rosh 10:24; Rabbeinu Yona end of Seder Pesach; Rav Sherira and Rav Haiy Gaon, brought in Tur 474; Kaf Hachaim 473:34; See Ashel Avraham Butchach 473; Nimukei Orach Chaim 474; Minchas Yitzchak 5:102; Tzitz Eliezer 12:1; Mikareiy Kodesh Pesach 2:30; Teshuvos Vehanhagos 1:305; Piskeiy Teshuvos 473:9

Other opinions: Some are accustomed to reciting an after blessing, after drinking the wine of Kiddush, if they fear that 72 minutes will pass until they begin the meal. [Kumrana Rebbeon Pirush Mishnayos Maaseh Oreg 8; See Nimukei Orach Chaim 474; Teshuvos Vehanhagos ibid; Piskeiy Teshuvos ibid footnote 43]

[365] Other reasons: Some Poskim explain that the reason an after blessing is not said after drinking the cup of Kiddush, despite the long delay and possible Shiur Ikkul, is because we only apply the law of Shiur Ikkul in the event that one has no intent to continue drinking. [Ashel Avraham Butchach 473] Practically, we do not rule like this opinion. [M”A 190:3; M”B 190:8; Omitted from Admur ibid and ibid] Other Poskim explain that we do not apply the rule of Shiur Ikul by a Mitzvah food. [Teshuvos Vehanhagos ibid] Other Poskim explain that since we do not know how long the Seder will take, and if we will delay Shiur Ikul by the time we reach the second cup, therefore we do not say an after blessing. [Nimukei Orach Chaim ibid]

[366] 1^st reason in Admur ibid; Taz 473:2; See Admur 174:8 and 177:1

[367] 2^nd reason in Admur ibid

[368] Admur ibid in parentheses; See Tur 272; M”A 299:11; 174:13; Rosh 10:24; Ramban Milchamos 24b; Ran ibid; Kaf Hachaim 473:34; 174:12; Vetzaruch Iyun Gadol from Admur 184:3 who rules that if one desires to eat or drink more than some Poskim rule one has 72 minutes, while other Poskim rule one has to say the after blessing immediately, and so concludes Admur ibid as Safek Brachos Lihakel! See also Admur 190:7 that one must intend to drink a 2nd cup immediately after the first cup in order to avoid Shiur Ikkul from passing

Other reasons: Some Poskim explain that the reason an after blessing is not said after drinking the cup of Kiddush, despite the long delay and possible Shiur Ikkul, is because we only apply the law of Shiur Ikkul in the event that one has no intent to continue drinking. [Ashel Avraham Butchach 473] Practically, we do not rule like this opinion. [M”A 190:3; M”B 190:8; Omitted from Admur ibid and ibid] Other Poskim explain that we do not apply the rule of Shiur Ikul by a Mitzvah food. [Teshuvos Vehanhagos ibid] Other Poskim explain that since we do not know how long the Seder will take, and if we will delay Shiur Ikul by the time we reach the second cup, therefore we do not say an after blessing. [Nimukei Orach Chaim ibid]

[369] Erech Hashulchan 185:4; Radbaz on Rambam 105; Kaf Hachaim 184:33

Other Opinions: Some Poskim rule that an after blessing may not be recited even after eating a satiating meal of bread as this type of doubt is not a regular doubt and is not similar to one who is in doubt if he recited Birchas Hamazon. [Rishon Letziyon based on Rambam Chapter 2 Brachos; Kaf Hachaim 184:33]

[370] P”M 207 A”A 1; Pesicha Brachos 200 “Mireish”

Opinion of Admur: See Admur 191:1 [must say Hagafen after Birchas Hamazon], 7 [Must repeat Hagafen after Al Hagafen]; 178:7 [why Tefila is not a Hefsek]; 271:11 [why Kiddush is a Hefsek in Poreis Mapa]; 291:3. From the above sources in Admur it is clear that every after blessing is considered Hesech Hadaas, even if one plans to continue eating, being that one is unable to eat while saying the after blessing. However, Admur ibid refers to a case that one plans on eating more of the same food, in which case we rule that since he said an after blessing for that food, and he cannot eat while reciting it, it is Hesech Hadaas and requires a new blessing. However, here, one is having in mind to only include a different food in the after blessing, and does not plan to exempt the current food at all with the after blessing. It is unclear in this case if Admur would rule that one is nevertheless exempt, or at the very least that it is considered Hesech Hadas and one must recite a new before blessing, or if it is not considered Hesech Hadaas at all.

[371] See Admur 191:1 and 3, and 291:3 that one must recite a new before blessing even if he had in mind to continue eating after saying the after blessing. See Admur 179:5 that if one has Hesech Hadaas he must repeat the blessing, and saying an after blessing is considered Hesech Hadaas.

[372] Rav Poalim 2:32 in length; Shaar Asher 1:4; Har Tzevi 1:96; See Admur 489:12; Rama 489:3; M”A 489:8; Chok Yaakov 489:14 that even according to the opinion who holds that that Mitzvos do not need intent to fulfill ones obligation, if one specifically has in mind to not fulfill his obligation through this counting then everyone agrees he is not Yotzei against his will. See Piskeiy Teshuvos 207:1

[373] As writes Admur in 191:7

[374] As writes Admur in 191:7; This is not considered a Bracha Sheiyno Tzericha, as one is doing so in order to avoid the dispute.

[375] Birkeiy Yosef 208:1; 210:3; Shaareiy Teshuvahg 208:1; ; Devar Moshe in Hagahos on Tur 208:1; Pesach Hadvir 184:3; Ben Ish Chaiy Chukas 13; Kitzur SHU”A 51:15; Kaf Hachaim 184:34; 208:3; Ketzos Hashulchan 44 footnote 3; Neziros Shimshon 184; Torah Leshma 125; Shevet Halevi 1:208; See Piskeiy Teshuvos 184:8

Other opinions: Some Poskim rule one may recite an after blessing even if he vomited his meal, as we follow the benefit of the mouth that was already received. [Kol Eliyahu 9, brought in Kaf Hachaim ibid; Vetzrauch Iyun on Piskeiy teshuvos ibid who seems to rule exactly like his opinion, although negates it in the footnotes.]

[376] The reason: As by blessings we follow the benefit of the stomach and not the benefit of one’s mouth or throat. [Poskim ibid; Admur Seder 8:11; Luach 2:12; Shulchan Aruch 210:2]

[377] Ben Ish Chaiy ibid; Kaf Hachaim ibid

[378] Admur 178:3; Rashbam Pesachim 101b; All Poskim in: Seder 9:15; Luach 6:15; Michaber and Rama 178:5; Tur 178; Ketzos Hashulchan 57:6; Piskeiy Teshuvos 178:1 and 18

[379] Nevertheless, even by Birei Nefashos foods, one is to initially recite the after blessing prior to leaving the area in order so he does not forget to recite it. [Kaf Hachaim 178:26 in name of Achronim]

[380] M”B 178:36; Kaf Hachaim 178:26 in name of Achronim; Piskeiy Teshuvos 178:12

[381] Seder 9:15; Luach 6:15; Admur 178:3; Michaber and Rama 178:5; Tur 178; Ketzos Hashulchan 57:6; Piskeiy Teshuvos 178:1 and 18

[382] 1^st opinion in Seder ibid, Luach ibid and Admur ibid, Michaber ibid, Tur ibid; Rambam Brachos 4:1; Rashi and Rashbam Pesachim 102a

[383] The reason: As the after blessing of Meiyn Gimel is of enough importance to require it to be said in the area in which the eating took place. [Seder ibid]

[384] 2^nd opinion in Seder ibid, Luach ibid and Admur ibid, Michaber ibid, Tur ibid; Rosh Pesachim 10:6; Rif Pesachim 20a; Tosafus Pesachim 102a

[385] The reason: As only food which is called Mazon is of enough importance to require its after blessing to be said in the area in which the eating took place. [Seder ibid]

[386] 3^rd opinion in Seder ibid, Luach ibid and Admur ibid; Rama 178:5; Hagahos Maimanis on Rambam ibid Os Alef; Rashba Brachos 53a

[387] See Rama 178:1; Kaf Hachaim 178:25 and 26; 174:35

The reason: This is primarily due to entering a doubt regarding the repetition of their before blessing if one plans to continue eating. However, in addition it is also due to a prohibition relevant to foods that require an after blessing in their place of eating, which prohibits one to leave ones area prior to reciting the after blessing lest one forget to return. [See Rama 178:1; Kaf Hachaim 178:25; 174:35] An additional reason to not leave ones area prior to reciting the after blessing, is because one may forget to say it. [Kaf Hachaim 178:26] The practical ramifications are regarding Kavana, that according to the first reason, even if one had intent to switch areas and continue eating in the second area, he may not do so due to entering himself into a doubt.

[388] Seder 9:15-17 [according to all opinions], Luach 6:15; Admur 178:3 and 8; Michaber and Rama 178:5 that so applies according to all; Tur 178; Rambam Brachos 4:1; Rashi and Rashbam Pesachim 102a; Hagahos Maimanis on Rambam ibid Os Alef; Rashba Brachos 53a; Rosh Pesachim 10:6; Rif Pesachim 20a; Tosafus Pesachim 102a; Rav Chisda in Pesachim 101b and 102a; Bach 178; Taz 178:9; Soles Belula 1; P”M 178 A”A 12; Chayeh Adam 59:15; Derech Hachaim 1; Kitzur SHU”A 42:19; Zechor Leavraham 60 that the Achronim rule like Rama; Chesed Lealafim 178:1; Yifei Laleiv 178:2; Ben Ish Chaiy Behalosecha 2; Kaf Hachaim 178:1 and 8, 13-14; Ketzos Hashulchan 41:1; 57:5; Piskeiy Teshuvos 178:1 and 13 footnote 63

[389] Admur 183:12; Michaber 183:9; Rambam Hilchos Brachos 4:1; Brachos 51b

[390] The reason: As one is able to concentrate more while sitting. [Admur ibid; Michaber ibid] This is hinted to in the verse “Vesavata Uveirachta”, as Vesavata can be read as Vesheiv Eis, that one should sit and then Bentch. [Tosafus ibid in name of Rebbe Moshe Albert]

[391] The reason: One is not to Bentch in a laying position, as doing so is an act of arrogance, and rather he is to sit in awe. [Admur ibid]

[392] Admur ibid; Rama ibid; Mordechai Brachos 184; Rambam ibid

[393] Admur 183:13

[394] Stam opinion in Admur ibid; Tosafus Brachos 51b; See Biur Hagr”a who implies that all Rishonim who hold one is not required to recite Meiyn Shalosh in the original place of eating agree rule here as well that one is not required to sit while reciting it; Kaf Hachaim 184:50

The reason: As the Sages were only stringent regarding Birchas Hamazon, being it is a Biblical after blessing. [Admur ibid]

[395] 2^nd opinion in Admur ibid; Opinion in Michaber 183:10; Mordechai Brachos 184; Rambam Hilchos Brachos 4:1; See Biur Hagr”a who implies that all Rishonim who hold one is t required to recite Meiyn Shalosh in the original place of eating, agree here as well that one is required to sit while reciting it.

[396] The reason: Although Meiyn Shalosh is only a Rabbinical requirement, nonetheless, since it is similar to the three Biblical blessings, therefore it should be said in the same sitting position. [Admur ibid]

[397] Admur ibid; Chesed Lealafim 183:10; Ben Ish Chaiy Chukas 4; Kaf Hachaim 183:51; Piskeiy Teshuvos 208:17

[398] Admur 183:13

[399] Chesed Lealafim 183:10; Ben Ish Chaiy Chukas 4; Kaf Hachaim 183:51; See P”M Pesicha Koleles Brachos; 432 M”Z 1

[400] M”B 183:31; See Shaar Hatziyon ibid for explanation; See Halach Berura [Yosef] ibid

[401] Ruach Chaim 191:2; Kaf Hachaim 191:5

[402] Admur 183:12; Michaber 183:11; Tur 183; Rosh 7:36; See also Admur 94:5

[403] See Admur 183:6; Kitzur SHU”A 51:10; M”B 183:11; Piskeiy Teshuvos 183:7

[404] Piskeiy Teshuvos 208:17

[405] Admur 183:11; Ketzos Hashulchan 44:5

[406] See Admur 183:11

[407] Kaf Hachaim 183:45 in name of Chesed Leavraham and other Poskim; Ben Ish Chaiy Chukas 3

[408] Ketzos Hashulchan 44 footnote 12; Chazon Ish 28:3

[409] So writes Ketzos Hashulchan from the fact that Admur allows to answer amen of the blessing of the Mezamein when one is between blessings and thus it implies that certainly for a Davar Shebekedusha one may answer. Furthermore, the reasoning of Admur is based on that the blessings must be said in one time without interruption, which is the similar reason mentioned for why one may not interrupt between the arm and head Tefillin. Nevertheless there Admur rules [in the Siddur] that one may stop to answer a Davar Shebekedusha. Thus seemingly the same would apply here.

[410] So is implied from Admur which specifies only the first three blessings in his reason for why the Sages forbade talking. [see Yabia Omer 1:11] So rules also Aruch Hashulchan 183:8.

[411] Kaf Hachaim ibid from Ben Ish Chaiy ibid

[412] Ben Ish Chaiy Chukas 18

[413] Ben Ish Chaiy Chukas 18 writes it is forbidden; Kaf Hachayim 188:1 writes its proper not to speak; and so is implied from Ketzos Hashulchan 46 footnote 21

[414] Tehila Ledavid 183:5; Piskeiy Teshuvos 208:17

[415] See Admur 183:11

^[416]  Vezos Habracha 5; Chazon Ovadia Tu Beshvat p. 84; Yabia Omer 1 O.C. 11; Otzer Habrachos [Kohen] 1:9; Piskeiy Teshuvos 167 footnote 72 that Borei Nefashos is included in a Bracha Arucha; So rule regarding a Bracha Arukah: Chayeh Adam 5:13; Biur Halacha 66; Ketzos Hashulchan 5:11;

[417] Such as he recited “Borei Nefashos Rabos”. This is required as otherwise it is considered as if he is in the middle of a one sentence blessing of which the law is that one may not make an interval. [ibid; Kaf Hachaim; Nishmas Kol Chaiy] Thus if he did not yet say these words he is to say them and then answer.

[418] See M”B 209:10; Piskeiy Teshuvos 208:17 footnote 134-138; Admur Seder 2:1 and Kuntrus Achron 168:1 who rules that Mieyn Gimel is rabbinical

If one ate to the point of satiation: The above rule applies even if one ate a Meiyn Gimel food to the point of satiation, as according to the main opinion Mieyn Gimel is rabbinical, as explained in Halacha 1 above and in Chapter 1 Halacha 1. However, according to those who rule that it is biblical then indeed the blessing would need to be repeated even in a case of doubt. [See Piskeiy Teshuvos ibid footnote 136]

[419] P”M Pesicha 2; Birchas Habayis 1:3

[420] M”B ibid

[421] Admur in Seder 8:1; Luach 2:1; Michaber 210:1; Rambam Brachos 3:12

[422] This is opposed to the Shiur of a Kezayis by food, which is approximately 27 grams

[423] See Admur ibid that it applies to alcohol, and even wine due to doubt

[424] See Admur 472:18; Sheiris Yehuda Y.D. 11; Tzemach Tzedek 102 and 320; Shiureiy Torah 3:6 and in chapter 1 in length; Koveitz Yagdil Torah NY 60 p. 263-264 in a Ksav Yad of Tzemach Tzedek in name of Admur; Kitzur Hilchos Shabbos Miluim p. 18; Tikkunei Mikvaos [Levin] chapter 10 p. 93

[425] Admur in Seder 8:6; Luach 2:7; 472:20; 612:15

[426] 1st opinion in Seder Birchas Hanehnin 8:6 and Luach 2:7; 2^nd opinion in Admur 472:20; 1^st opinion in Admur 612:15; 1^st opinion in Michaber 612:10; Rambam Shevisas Assur based on Tosefta Yuma 4:42:4; M”A 472:11

[427] Admur Seder ibid in parentheses; Luach ibid; Seder 8:2 regarding eating;

[428] 2^nd and main opinion in Seder Birchas Hanehnin 8:6 and Luach 2:7; 1^st and Stam opinion in Admur 472:20; 2^nd opinion in Admur 612:15; 2^nd opinion in Michaber 612:10; Tur Raavad Terumos 10:3 based on Kerisus 13a; M”A 472:11

[429] Conclusion of Rebbe in Sefer Haminhagim [English] p. 93 to suspect for three minutes; Conclusion of four minutes: Shiureiy Torah 3:15 [p. 303] and Piskeiy Teshuvos 210:1 that so is the widespread custom; See Piskeiy Teshuvos 475 footnote 53 that if one is in doubt if he ate it within 4 minutes then he is not required to re-eat, and may rely on the other opinions; For a full overview on this subject, See: Shiurei Torah 3:15 for the following other opinions mentioned: 4.5, 5, 6, 7.5, 8, 9; See Sefer Haminhagim ibid and footnotes 342-344; Piskeiy Teshuvos 158:7 and 210:1; 271:9; 475:10; The following are the various opinions in Poskim:

Two minutes: Some Poskim rule that Kdei Achilas Peras is 2 minutes. [Rav Y.Y. Knaievsky in Shiuran Shel Torah Shiureiy Hamitzvos 30]

Three minutes: Some Poskim rule that Kdei Achilas Peras is 3 minutes. [Igros Moshe 4:41 in name of Marcheshes; Orchos Rabbeinu p. 70 that so was custom of Chazon Ish; Sefer Haminhagim ibid and footnotes 342-344 in tradition from the Tzemach Tzedek, in name of Rav Hillel Miparitch, that the minimum of Achilas Peras is 3 minutes and maximum 7 minutes. The Rebbe concludes there in the footnote that one is required to suspect for the above tradition.]

Four minutes: Some Poskim rule that Kdei Achilas Peras is 4 minutes. [Shiurei Torah 3:15 [p. 303]; Aruch Hashulchan 202:8; Kaf Hachaim 210:5; Piskeiy Teshuvos 210:1 that so is the widespread custom]

Opinion of 6-8 minutes: Some Poskim rule that the Shiur of Kdei Achilas Peras is 6-7 minutes. [Tzemach Tzedek Shaar Hamiluim 1:8-10, brought in Ketzos Hashulchan 36 footnote 5; 59 footnote 4; Shiureiy Torah ibid footnote 35; Sefer Haminhaghim [English] p. 93 regarding Tishe Beav] Other Poskim rule that the Shiur of Kdei Achilas Peras for 4 Kebeitzim [i.e. Yom Kippur] is 8 minutes, while the Shiur for eating Mitzvos or after blessing is 6 minutes. [Gulot Ariel Chidushei Mishnayos Mikvaos 10:7 in name of Alter Rebbe “I received in the name of my great uncle, the Alter Rebbe, that the Shiur is eight minutes, as he measured the eating an egg by an average person and it took two minutes, and so is my custom to rule”]

Opinion of 9 minutes: Some Poskim rule that the Shiur of Kdei Achilas Peras is 9 minutes. [See Shiurei Torah 3:15; Piskeiy Teshuvos ibid]

Chabad custom: See Gulot Ariel Chidushei Mishnayos Mikvaos 10:7 in name of Alter Rebbe that the Shiur is two minutes per Beitza for a total of 6 minutes for food Mitzvos and 8 minutes for Yom Kippur [See Shiuriei Torah p. 204]; See Sefer Haminhagim ibid and footnotes 342-344 for a quote of various opinions of Achilas Peras, and for a tradition from the Tzemach Tzedek, in name of Rav Hillel Miparitch, that differs from the response of the Tzemach Tzedek which placed Achilas Peras as 6-7 minutes and rather places Achilas Peras as minimum 3 minutes and maximum 7 minutes. The Rebbe concludes there in the footnote that one is required to suspect for the above tradition. Accordingly, one should try to eat the Kezayis within three minutes. However, if one ate it within four minutes, and perhaps even within 6-7 minutes, one can rely on the Tzemach Tzedek’s other rulings. Vetzaruch Iyun, as perhaps Safek Brachos Lihakel. In any event one is to be very careful in the above.]

[430] Admur Seder ibid; See also Admur 612:15 where he rules like the 2^nd opinion; However, see Admur Luach ibid who concludes “Safek Brachos Lihakel”; Likewise see Admur 472:20 who concludes to initially be stringent like the 1^st opinion and so ruled M”A 472:11; Peri Chadash 472; Elya Raba 472:15; Chok Yosef 472:13; Derech Hachaim 472:9; Chayeh Adam Haseder 3; M”B 472:34; Kaf Hachaim 472:68; See Sheiris Yehuda 15 that Admur told him that here he decided to be lenient being that by a Shiur Revius its possible even the Rambam agrees that we measure by Kdei Achilas Peras, and his dispute is only in a case of Malei Lugmav, such as Yom Kippur and the night of the Seder.