19. Shiur Ikkul – Until when may an after blessing be recited?[1]
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.[2] [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.[3] [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.[4]]

How to measure Shiur Ikkul:[5] 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.[6] 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.[7] 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.[8] 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].[9] [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:[10] 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:[11] 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[12]] 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.[13]]

1. The Shiur if was satiated from the meal/food:[14]

One who ate bread or fruits [or other foods] to the point of satiation[15] [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.[16]] 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.[17] [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.[18] 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.[19] 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.[20] 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.[21] 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.[22] However, some Poskim[23] 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[24], and only then recite Birchas Hamazon.[25] 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.[26]]

The law by drinks and fruits [and other non-Hamotzi foods]:[27] 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[28] [or drinks[29] 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.[30] 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].[31] 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.[32] 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.[33] 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[34], and only then recite the after blessing.[35]]

1. The Shiur if was not satiated from the meal/food:[36]

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[37] 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.[38] Other Poskim[39], however, argue on the above time, and [rule that one may not say an after blessing even within 72 minutes[40] 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[41] and perhaps up to 30 minutes[42]] after eating only a small amount of food that leaves one still hungry after the eating.[43] 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[44]] 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[45]].

The final ruling – After blessing:[46] 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.[47]] [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.[48]]

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[49]], 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[50]] 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[51]] so long as one has not removed his mind from the eating [and 96 minutes has yet to pass[52]].[53] Furthermore, by Hamotzi, some Poskim[54] 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.[55]

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.[56] However, some are accustomed to not recite a new before blessing and a subsequent drink, even if 72 minutes has passed in between.[57] 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.[58]

If one’s abdomen is still open to eating:[59] 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[60] 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:[61]

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:[62] 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.[63] 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.[64] Furthermore, its after blessing is exempt with the after blessing which will be said after the 4th cup.[65] 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).[66]

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[1] 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.

[2] 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.”

[3] 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

^[3] Admur ibid; M”A ibid; Kaf Hachaim 184:32

[4] 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

[5] 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]

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

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

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

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

[10] 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

[11] 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

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

[13] Kaf Hachaim 184:31

[14] 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]

[15] Lit. Kol Tzarcho

[16] 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]

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

[18] 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.

[19] 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

[20] 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.]

[21] 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

[22] Ketzos Hashulchan 44 footnote 5

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

[24] 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

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

[26] 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]

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

[28] 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]

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

[30] Implication of Admur ibid

[31] 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

[32] 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.

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

[34] 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

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

[36] 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]

[37] 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

[38] 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]

[39] 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.

[40] 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.

[41] 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]

[42] 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]

[43] 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]

[44] 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.

[45] Kaf Hachaim 184:29

[46] 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]

[47] 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

[48] 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

[49] 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].

[50] Ketzos Hashulchan 60 footnote 20

[51] Ketzos Hashulchan 60 footnote 20

[52] 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

[53] 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

[54] 2^nd opinion in Admur ibid; Rabbeinu Yona; Ran; See Michaber 179:1;

[55] 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]

[56] 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

[57] See other opinions in previous footnote

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

[59] 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

[60] Admur 184:3

[61] 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

[62] 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]

[63] 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]

[64] 1^st reason in Admur ibid; Taz 473:2; See Admur 174:8 and 177:1

[65] 2^nd reason in Admur ibid

[66] 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]

[67] 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]

[68] 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.

[69] 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.

[70] 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

[71] As writes Admur in 191:7

[72] 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.