Daily Halacha: Reciting an After Blessing for Beverages Consumed Before a Meal (Sunday, 29th Teves)

Reciting an After Blessing for Beverages Consumed Before a Meal:[1]

The general rule:

Any non-alcoholic beverage consumed prior to a meal requires the recitation of the after-blessing, Borei Nefashos, to be recited prior to the meal [i.e. before washing hands for Hamotzi], if one has drunk a Revius of the beverage, except in instances specified below.[2] This applies even if one plans to continue consuming this same beverage also during the meal, nonetheless, an after blessing must be said prior to the start of the meal.[3]

• Example: Sarah drinks a full glass (about 100 ml) of orange juice before washing for bread at lunch. She plans to have more juice with her meal. Before she washes for bread, Sarah must recite the after-blessing Borei Nefashos on the juice she already drank.

Bedieved – Saying during meal:[4] In the above circumstance, should an individual forget to say Borei Nefashos over the beverage before the meal, then it must be recited upon him remembering, even in middle of the meal.

• Example: Rachel drinks a can of soda before a meal and intends to drink more soda during the meal. She forgets to say Borei Nefashos before starting her meal. In the middle of eating, she remembers. Rachel should recite Borei Nefashos right then, even though it is during the meal.

Bedieved – Saying after Birchas Hamazon:[5] In the above circumstance, if one did not say the after blessing of Borei Nefashos neither before nor during the meal, then it must be recited upon him remembering after the meal, even if he already recited Birchas Hamazon.[6]

Cases of exception:

Wine and alcohol:[7] One who drinks wine, or any other alcoholic beverages[8], prior to the meal for the sake of opening his appetite, is not required to say an after blessing on these liquids.[9] This applies even if one does not intend to drink any wine during the meal at all.[10] However, in the event that one is consuming the wine or other alcoholic beverage prior to the meal without any intent to open one’s appetite, then an after blessing must be said before the meal, or before Birchas Hamazon, just as we rule by all other beverages.[11] However, this only applies if one does not have any intent to drink wine during the meal. If, however, he does plan to drink wine during the meal, then an after blessing is not to be said over the wine drink before the meal even if was not drunk for the purpose of opening one’s appetite.[12] Likewise, this only applies before Birchas Hamazon, however, if he already recited Birchas Hamazon then he is not to say an after blessing over the wine in any scenario, as Birchas Hamazon covers the after blessing of Al Hagafen.[13]

• Example 1: David drinks a small cup of wine before dinner specifically to stimulate his appetite. He does not intend to drink more wine during the meal. Since the wine was drunk to increase appetite, David does not need to recite an after-blessing on this wine; it is covered by Birchas Hamazon.
• Example 2: Eli has a shot of whiskey before dinner, not to stimulate his appetite, and he does not plan to drink more whiskey during the meal. He must recite a Borei Nefashos before washing.

Drank wine, alcohol, and other non-alcoholic beverages:[14] In the event that one consumed both alcoholic beverages and nonalcoholic beverages prior to the meal, then although an after blessing is not recited after the alcoholic beverage, such as wine when consumed for the sake of opening one’s appetite, nevertheless, an after blessing is to be recited on behalf of the other nonalcoholic beverages that were consumed, if one consumed a Shiur Revius.

• Example: Daniel drinks wine (to stimulate his appetite) and also has a glass of apple juice before a meal. He does not need to recite an after-blessing on the wine, but he does need to recite Borei Nefashos on the juice before the meal.

Kos Shel Bracha After the Meal:[15] The aforementioned ruling which requires an after blessing to be said before the meal on beverages that were consumed before the meal is applicable only when an individual does not intend to drink a revius of wine from the Kos Shel Bracha during Birchas Hamazon. However, if one will consume a revius of wine from the Kos Shel Bracha following Birchas Hamazon—which subsequently requires an after-blessing for this wine—then an after-blessing should not be recited for any liquids, whether wine or nonalcoholic beverages, consumed before the meal. [However, some Poskim[16] rule that while certainly this applies to wine that was drunk before the meal, regarding other beverages, they leave this matter in question according to Admur as perhaps even in such a case an after blessing should be recited over these beverages before the meal.[17]]

• Example: Yaakov drinks orange juice after Kiddush but before the meal, planning to drink a Revius of wine for Kos Shel Bracha at Birchas Hamazon. He does not recite an after-blessing on any beverage drunk before the meal, since the after-blessing for the wine at the end of the meal covers them.

Drinking to Stimulate Appetite:[18] If a person consumes any beverage, even water, prior to the meal specifically to stimulate appetite (for example, due to significant thirst which impedes appetite until drinking), no after-blessing is required, even if the quantity reaches a revius. Such consumption is considered connected to the meal and is covered by the Birchas Hamazon recited afterwards.

• Example: Miriam drinks a glass of water before dinner because she is very thirsty and wants to stimulate her appetite. No after-blessing is required on the water, as it is considered part of the meal and covered by Birchas Hamazon.

Plans to exempt the alcohol drunk during the meal with a Shehakol before the meal: If one intends to drink a beverage prior to the meal in order to exempt liquor (Yayin Saraf) consumed during the meal [to escape the dispute in Poskim as to whether alcohol during a meal requires its own blessing] then some[19] write that no after-blessing is required for this drink, even if the quantity consumed was a Revius,  as it is covered by the Grace After Meals (Birkat Hamazon), just as the strong liquor itself is exempted by it. However, other Poskim[20] argue and suggest that perhaps in such a case an after blessing is still required if one drinks a Revius prior to the meal, as practically we rule that alcoholic beverages do not require a blessing during the meal. Practically, for this reason, one who desires to drink a beverage prior to the meal in order to exempt the alcoholic beverages during the meal, is to drink less than a Revius.[21]

• Example: Moshe drinks a shot of vodka before the meal, intending to exempt liquor he will drink during the meal from needing a separate blessing. Since there is a disagreement among authorities, Moshe avoids doubt by drinking less than a Revius before the meal, so that no after-blessing is required.

Summary:

General Rule: If you drink a Revius (approx. 86 ml) of a non-alcoholic beverage before a meal, you must recite the after-blessing Borei Nefashos before the meal—even if you plan to drink more of that beverage during the meal.

If forgotten: If you forget to say Borei Nefashos before the meal, recite it as soon as you remember, even during the meal. If not recited before or during the meal, you must say it after the meal, even after Birchas Hamazon, provided no more than 10 minutes have passed since the end of the meal.

Exceptions – Wine and Alcohol: If you drink wine or strong liquor before a meal specifically to stimulate appetite, no after-blessing is required, even if you do not plan to drink wine during the meal. This is because such drinks are considered part of the meal and are covered by Birchas Hamazon.

If wine or alcohol is not for appetite: If consumed without the intention to stimulate appetite and you do not plan to drink wine during the meal, an after-blessing Al HaGefen must be recited before Birchas Hamazon.

Mixed drinks: If both alcoholic and non-alcoholic beverages are consumed before the meal, recite the after-blessing on the non-alcoholic beverage if you drank a Revius.

Drinking for appetite (any beverage): If any beverage (even water) is drunk specifically to stimulate appetite, no after-blessing is required.

Kos Shel Bracha: If you intend to drink a Revius of wine for Kos Shel Bracha during Birchas Hamazon, do not recite an after-blessing for any beverage drunk after Kiddush but before the meal, since the after-blessing for the wine covers them.

Liquor exemption intent: If you drink before the meal to exempt liquor drunk during the meal, some say no after-blessing is required, but others require it. To avoid doubt, drink less than a Revius.

In One Sentence:

The general rule is that one is required to recite an after-blessing for all beverages consumed prior to a meal, and the after-blessing must be said before the meal, with exception to the following cases:

• Wine or liquor drunk before the meal specifically to stimulate appetite.
• Any beverage (even water) drunk specifically to stimulate appetite.
• When one intends to drink a Kos Shel Bracha (cup of wine) after Birkat HaMazon, which covers previous drinks.

Table of Laws

[1] See Seder Birchas Hanehnin 4:11 “And all beverages that one drinks before the meal – do not exempt those drunk during or after the meal, even if one intends to drink during the meal as well. [Therefore], one must recite a blessing after them if one drank the required amount. Except for wine, because it comes to open the intestines and stimulate appetite for eating, and it is considered part of the meal. Therefore, it is covered by the Grace after Meals, and there is no need to bless after it before the meal, even if one does not intend to drink wine during the meal at all. The same applies to strong liquor.”; Luach Birchas Hanehnin 5:13 “Any beverage consumed before the meal and does not exempt the blessing of foods eaten during the meal, or after the meal—even if one also has in mind to drank during the meal—requires a blessing afterward if the amount consumed was sufficient Shiur. This is except for wine being that it is consumed to open the intestines and stimulate appetite, which is considered part of the meal. Therefore, one does not need to recite a blessing, even if it was drunk solely without any intent to drink more wine during the meal. The same applies to strong liquor (Yayin Saraf).” Admur 174:6 “One who drinks wine before the meal on a weekday does not need to say a blessing after it, even if one has no intention at all to drink wine during the meal, because wine before the meal comes to open the intestines and stimulate appetite for eating, and is considered part of the meal. Therefore, it is covered by Birkat HaMazon like other things that come because of the meal. The same applies to strong liquor. But one who drinks other beverages before the meal on a weekday must bless after them, even if one intends to drink during the meal as well, because the blessing on the beverages before the meal does not exempt the beverages during the meal from the initial blessing—since other beverages during the meal do not require any blessing at all. (And if one forgot and did not bless and remembered even after Birkat HaMazon, one must bless, because Birkat HaMazon does not exempt the “Borei Nefashot” blessing even after the fact.)”; Admur 272:13 “One does not need to recite an after-blessing on the cup of Kiddush, whether at night or during the day (whether it is wine or another beverage), because Kiddush is a requirement of the meal, and this cup is secondary to the meal and is therefore covered by the Grace after Meals, just as if it were drunk during the meal (see section 174). (However, if one drank more before the meal in addition to the Kiddush cup: If it is wine, one does not need to bless after it for the reason explained in section 174. If it is another beverage, one must bless after it—unless one will recite the after-blessing after the cup of Birkat HaMazon, as explained there.)”; M”A 174:14; Rav Chaim Vital in name of Arizal in Shaar Hamitzvos Parshas Eikev; Shulchan Hatahor 174:6; Kaf Hachaim 174:47 in name of Birkeiy Yosef 174:2; Shaareiy Teshuvah 174:9; Erech Hashulchan Hashmatos 3; Ben Ish Chaiy Parshas Naso 2; Tehila Ledavid 174:10; M”B 174:25; Biur Halacha 174:6 “Veafilu”; Ketzos Hashulchan 31:1-3; 79:11; Piskeiy Teshuvos 174:12

Other opinions: Some Poskim rule one is never to say an after blessing on a drink prior to a meal. [Taz, Olas Tamid, Elya Raba (with exception to water), brought in Biur Halacha 174:6 “Veafilu”; See Piskeiy Teshuvos 174:4 and 12] Practically, we do not rule like this opinion. [Biur Halacha 174:6 “Veafilu”]

[2] The reason: The reason for this is because a non-alcoholic beverage does not have the ability to exempt other drinks drunk during the meal and hence does not have any connection to the meal, for this reason it requires an after blessing before the meal and is not exempt with Birchas Hamazon. [See Seder ibid “do not exempt those drunk during or after the meal, even if one intends to drink during the meal as well. [Therefore], one must recite”; Luach ibid; Admur ibid; Ketzos Hashulchan ibid footnote 1] The reason that nonalcoholic beverages cannot exempt any beverage during a meal is because the beverages of the meal do not require their own independent blessing and are secondary to the meal foods which one already blessed on. [Admur ibid “since other beverages during the meal do not require any blessing at all”]

[3] Seder ibid “even if one intends to drink during the meal as well”; Luach ibid; Admur ibid; Rav Chaim Vital in name of Arizal in Shaar Hamitzvos Parshas Eikev; Shulchan Hatahor 174:6; Kaf Hachaim 174:47 in name of Birkeiy Yosef 174:2; Shaareiy Teshuvah 174:9; Erech Hashulchan Hashmatos 3; Ben Ish Chaiy Parshas Naso 2; Tehila Ledavid 174:10

Other opinions: Some Poskim leave in question as to whether an after blessing should be said before the meal in such a case that one plans to drink that beverage also during the meal. [M”A 174:14; Taz 174:9; Biur Halacha 174:6 “Veafilu”; See Piskeiy Teshuvos 174:13 footnote 69] Practically, some rule based on this that an after blessing should not be recited. [Yalkut Yosef 174:6; Vezos Habracha  chapter 9]

[4] Seder 1:17 “However, ideally, if one remembers before Birkat HaMazon, one should first recite the blessing “Al HaMichya” (for grain-based foods) before Birkat HaMazon and likewise the blessing “Al HaEtz” for dates, and “Al HaGefen” for wine drunk before the meal”; Chesed Lealafim 174:3; Ben Ish Chaiy Naso 4; Kaf Hachaim 174:35; Piskeiy Teshuvos 174:12

[5] Admur 174:6 in parentheses “And if one forgot and did not bless and remembered even after Birkat HaMazon, one must bless, because Birkat HaMazon does not exempt the “Borei Nefashot” blessing even after the fact.”; Seder 1:17; Ketzos Hashulchan 31:1

[6] Seemingly, one may only say a Bracha Achrona for the drink if 10 minutes did not pass since he drank it, or since he had another drink, which is Shiur Ikkul, as we will learn later on.

[7] Seder 4:11 “Except for wine, because it comes to open the intestines and stimulate appetite for eating, and it is considered part of the meal. Therefore, it is covered by the Grace after Meals, and there is no need to bless after it before the meal, even if one does not intend to drink wine during the meal at all.”; Luach ibid; Admur 174:6; Admur 272:13 in parentheses; Michaber 174:6; M”A 174:9; Tur 272; Rosh Pesachim 10:24; Ketzos Hashulchan 31:2; 79:11; M”B 174:25; Piskeiy Teshuvos 174:11

Other opinions: Some Poskim rule that anyone who does not plan on drinking wine during the meal must recite an after blessing on the wine that he drank before the meal, even if he drank it for the sake of opening his appetite. [Tosafus Pesachim 101; Razah Pesachim; Biur Halacha 174:6 “Vechein”; Kaf Hachaim 174:36] For this reason, some Poskim conclude that one should never drink a Shiur of wine before the meal, even when done in order to open one’s appetite, in order to avoid this debate. [Kaf Hachaim 174:36 that so is custom of Jerusalem; Igros Moshe 3:33; Piskeiy Teshuvos 174:11]

[8] Seder ibid “The same applies to strong liquor (Yayin Saraf).”; Luach ibid; Admur 174:6; Taz 177:4; M”B 174:25; Biur Halacha “Veafilu” in name of Chayeh Adam; Piskeiy Teshuvos 174:12

[9] The reason: As wine and other alcoholic beverages are consumed in order to stimulate one’s appetite for eating, and it is thus considered part of the meal, which is all covered the end with recital of Birchas Hamazon. [Seder ibid; Luach ibid; Admur ibid; M”A ibid; Beis Yosef ibid in name of Rosh]

[10] Seder ibid and 1:17; Admur ibid; Luach ibid; Ketzos Hashulchan 31:2; Poskim ibid

[11] Seder 1:17 “However, ideally, if one remembers before Birkat HaMazon, one should first recite the blessing “Al HaMichya” (for grain-based foods) before Birkat HaMazon, and likewise the blessing “Al HaEtz” for dates, and “Al HaGefen” for wine drunk before the meal—if the wine was not drunk for the purpose of stimulating appetite, as will be explained in Chapter 4.”; Seder 4:12 and Admur 174:6 regarding Havdalah; Kaf Hahaim 176:34

[12] Admur 174:6 regarding Havdalah; Taz 299:6 and M”A 299:10 Similarly in 176:2 and Seder 4:12 Admur writes “he did not have in mind at all to drink wine during the meal” hence implying if he had in mind to drink wine during the meal, he does not say an after blessing

Other Opinions: The Rama [299:7] rules one is to say an after blessing after Havdala even if he plans to drink wine during the meal.

[13] Seder 1:17; 4:12 in parentheses; Luach 1:15; 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 174:36; Kaf Hachaim 208:79; 88-89

Other opinions: Some Poskim rule that Birchas Hamazon does not exempt wine that was drunk before the meal. [Raavad in Tamim Deim  and Ramban in Milchamos Pesachim; Erech Hashulchan 174:2; Kaf Hachaim 174:36]

[14] Admur 272:13 in parentheses; M”B 174:25; Ketzos Hashulchan 79:11; Piskeiy Teshuvos 174:4 and 12

Other opinions: Some Poskim rule one is never to say an after blessing on a drink prior to a meal. [Taz, Elya Raba, Olas Tamid, brought in Biur Halacha 174:6 “Veafilu”; See Piskeiy Teshuvos 174:4 and 12]

[15] Admur 174:7 “When does this apply? When one does not have a cup for Birkat HaMazon. But if one intends to recite Birkat HaMazon over a cup, then one does not need to recite any after-blessing on the beverages drunk before the meal—even initially—because they will be covered by the after-blessing recited over the cup of Birkat HaMazon. Nevertheless, it is best to drink less than a revi’it (approx. 86 ml) before the meal to avoid any doubt. If one drinks a revi’it, one should have a cup for Birkat HaMazon and bless after it to exempt the beverages drunk before the meal, if one wishes to avoid the doubt according to those opinions that require a blessing for beverages. According to their view, one does not need to bless after beverages drunk before the meal since they exempt the beverages during the meal from the initial blessing.”; Seder 4:12 regarding Havdalah; 272:13; M”A 174:14; Poskim brought in Kaf Hachaim 174:147 and 208:82; See Ketzos Hashulchan 60 footnote 15; Piskeiy Teshuvos 174:4 and 13; Vetzaruch Iyun why Admur omitted this in Seder 4:11

[16] See Ketzos Hashulchan 60 footnote 15 for a proof that Admur retracted this in his ruling in Seder Birchas Hanehnin and he thus concludes with a Tzaruch Iyun; See also M”B 174:37 and Piskeiy Teshuvos 174:5 and 13 footnote 71

[17] The reason: See Ketzos Hashulchan 60 footnote 15 in which he argues that even though this ruling appears again later in Halacha 13 regarding Havdalah wine, one could say that the blessing “Al HaGefen” does not exempt the “Borei Nefashot” blessing for other beverages—especially if those drinks were consumed before the wine. Moreover, perhaps one will change his mind and decide not to have a cup of wine after the meal, and we are afraid that in such a case he may forget to say “Borei Nefashot” over the drinks. In such a case, Birkat Hamazon would not exempt the drinks, even after the fact. This differs from the case of Havdalah wine, where even if one changes their mind, Birkat Hamazon still exempts it after the fact. Thus, he concludes with a Tzaruch Iyun.; See also M”B 174:37 and Piskeiy Teshuvos 174:5 and 13 footnote 71

[18] Chayeh Adam 41; Biur Halacha 174:6 “Veafilu”; Birchas Habayis 16:52; Ketzos Hashulchan 31 footnote 1; Piskeiy Teshuvos 174:12

[19] See Seder Alyashvili p. 78 footnote 104

[20] Ketzos Hashulchan 31 footnote 1

[21] See Ketzos Hashulchan 31 footnote 1