2. Hesech Daas – Nimlach: Decided to stop eating and then changed his mind:[1]

The concept of Nimlach, or Hesech Hadas or Siluk, refers to one who has removed his mind [i.e. Hesech Hadas and Siluk] from any further eating, and then changes his mind [i.e. Nimlach] to continue. In the Poskim, the law of Nimlach, or Hesech Hadas, is mainly discussed with regards to a Hamotzi meal, in which there are a variety of opinions and scenarios applicable when one decides to no longer continue eating and then changes his mind. There is, however, one simple law which deals with this application by non-Hamotzi foods, and this will be the main focus of this Halacha, and will be detailed in Halacha A. The subject of Nimlach applicable during a Hamotzi meal will be explained in detail in volume 2, which encompasses all laws relating to a Hamotzi meal. Nonetheless, a short summary of this law will be brought here in Halacha B.

1. By non-Hamotzi foods:[2]

One who recites a blessing on any non-Hamotzi food or beverage, and eats some of the food and then decides to no longer continue eating or drinking, is required to repeat the before blessing if he changes his mind and now redecides to continue eating or drinking.[3] [This applies even if one stablished a meal on the food, and it is a satiating food such as meat or Mezonos, so long as the food is not Hamotzi.[4] This applies even if he has yet to say an after blessing after the food or beverage, nonetheless, he is required to repeat the before blessing. After he finishes eating or drinking, he is to then recite a single after blessing for all the foods and beverages. He is not to recite an after blessing prior to saying a new blessing on the continued eating or drinking, as doing so causes an unnecessary after blessing to be said after the second eating and drinking.[5]]

The law by a guest or family member:[6] In the event that a guest or family member that is participating in a meal with a host decides in his mind to no longer continue eating, then so long as the host is still eating, he may likewise continue eating and drinking without repeating the before blessing. If however, he explicitly had in mind to not continue eating or drinking even if the host decides to continue eating, then he must repeat the before blessing if he redecides to continue eating or drinking.

Person stated “Lets recite an after blessing”:[7] In the event that the person made the statement “Lets recite an after blessing” then he is required to repeat the before blessing if he decides to continue eating even if he did not explicitly have in mind to not eat anymore as this statement is synonymous with Hesech Hadas.

Host stated to his family or guests “Lets recite an after blessing”:[8] In the event that the host of a meal made the statement “Lets recite an after blessing” without protest from any of the participants, then all the meal participants are prohibited from continuing eating without a blessing, even if they did not explicitly have in mind to not eat anymore at the time that the host made the statement, as this statement of thus is synonymous with Hesech Hadas that is binding on all the meal participants. In the event that they do decide to re-continue eating, then a before blessing must repeated. If, however, one of the meal participants, whether a guest or a household member, made protest to the statement then they may continue eating and drinking without a bracha.

Meal participant said to host “Lets recite an after blessing”:[9] If one of the guests or family members said “Lets recite an after blessing” [then if the host did not consent to his statement, such as if the host himself continued eating or drinking[10], or told the individual that he may continue eating[11], or simply negated his statement] then even the guest himself who made the statement may continue eating without a blessing, as this decision is not dependent on him.[12] [If however the host consented to the statement of the individual, such as he discontinued eating or drinking, or he expressed himself saying I agree, then they may not continue eating or drinking without repeating the before blessing.] Likewise [even if the host did not consent to end the eating], if this individual who made the statement had in mind explicitly to stop eating or drinking, regardless of the host’s opinion, then it is considered Hesech Hadaas and he must say a blessing prior to resuming to drink or eat any more food.[13]

1. During a Hamotzi meal:[14]

The following is a mere summary of laws – See Chapter 27 for the full details of this subject!

If during a meal one decided not to eat anymore and then decided to continue eating, then if he did not change locations in the interim and has yet to perform Mayim Achronim or prepare the Kos Shel Bracha, then it is disputed whether he must make a new blessing on the foods that he wants to now eat, whether it be bread or other foods. Practically one is to suspect for both opinions and hence he should either stop eating and recite Birchas Hamazon, or say Shehakol on sugar with the rest of the food in mind. If one nevertheless desires to continue eating despite lack of sugar, then he is to continue eating without a blessing.  This rule applies whether one thought about bentching, said “let’s bentch,” or asked for the wine cup to bentch.

Drinks: All the above is with regards to food. However, regarding drinks, if one decides not to drink anymore during the meal but then changes their mind, he must say a new blessing before drinking.

Switched locations: In the event that the individual who decided to finish their meal also subsequently changed locations, then  should they choose to return and continue eating, according to all they must recite a blessing before consuming any food or drink.

Mayim Achronim or Kos Shel Bracha: If one performs an action that signals the end of a meal, such as pouring wine for Bentching or performing Mayim Achronim, they must recite a new blessing before resuming eating or drinking and must recite an after blessing after eating or drinking before Bentching. For bread, they must wash hands again with a blessing, recite Hamotzi, and then Bentch for the entire meal. If an after blessing was omitted before Bentching, it must be recited after Bentching, except for satiating foods like wine, dates, and Mezonos, where Bentching suffices.

The host desires to Bentch: If the host of the meal announces that it is time to bentch, guests may not continue drinking without a bracha unless they protest the host’s decision. Regarding eating, it is subject to the same debate explained above.

Guest desires to bentch: If a guest says, “Let us bentch,” and the host disagrees, the guest may continue eating without a bracha. However, if the guest intends to end their meal regardless of the host’s objection, it is considered Hesech Hadaas, requiring a bracha before resuming drinking while resuming eating is subject to the previous dispute.

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[1] See Seder Birchas Hanehin 5:1-9; Luach Birchas Hanehnin 7:1-9; Admur 179:1-7; Michaber 179:1-5; Rambam Brachos 4:1; Brachos 42a; M”B 179:1-17; Birchas Habayis Shaar 22:1-12; Kaf Hachaim 179:1-20; Ketzos Hashulchan 42:1-9; 56:8-10 ; Piskeiy Teshuvos 179:1-9; Vezos Habracha 20 pp. 189-191

[2] Seder 5:1; Luach 7:1; Even Haozer 179; Michaber 169:3 and Chulin 107b [regarding wine of Shamash]; Birchas Habayis 22:5; M”B 179:3 regarding drinks; Biur Halacha 179:1 “Afilu” in name of Admur ibid that so applies even regarding food; Ketzos Hashulchan 42:9; 56:9-10; Vezos Habracha 20 pp. 189; See Piskeiy Teshuvos 179:6; So rule all the following Poskim regarding Nimlach by a drink in middle of a meal: Seder 5:3; Luach 7:3; Admur 179:2; Rabbeinu Yona Brachos 30a; Raavad Brachos 4:7; Ran Chulin 29a

[3] The reason: As the debate in the Rishonim, which is recorded in the Poskim [see Michaber 179:1 and Seder 5:1 and 3], is only regarding a bread meal, and not by foods of other blessings. [See Seder ibid]

[4] Implication of Seder and all Poskim ibid who do not differentiate in this matter, and so is implied from wording of Seder “Bechol Makom Chutz Mibeseuda” and it is clear that the intent of a Seuda is only with bread; Implication of Birchas Habayis ibid who writes “if he did not eat bread, but rather fruits or other foods” and so he explicitly explains in footnote 6 that the matter is dependent on Birchas Hamazon, as only during a meal which receives the after blessing of Birchas Hamazon do some Poskim rule that it is not considered Hesech Hadas until he washes Mayim Achronim or actually makes a statement. This negates the understanding of Piskeiy Teshuvos 179:6 who learns even in Admur that it is dependent on whether one is eating a snack or meal and not on the blessing of Hamotzi.

Other opinions: Some Poskim rule that the above rule was only said regarding one who eats a snack. However, satiating foods which one is eating as a meal has the same status as bread, and hence if one set a meal on a satiating food even if it is not bread and decided to no longer eat, then it is subject to the debate in the Rishonim regarding bread in which some Poskim rule that one may nevertheless continue eating without a blessing, and practically we conclude not to repeat the before blessing due to Safek Brachos Lihakel. [P”M 179 M”Z 2; Biur Halacha 179:1 “Im Ratazah” in name of P”M ibid; Kaf Hachaim 179:9; Piskeiy Teshuvos 179:6 that so applies even accoridng to Admur!] The reason for this is because according to Rabbeinu Yona, it is common for one to disregard his decision to discontinue eating by all meals, even if it is not a Hamotzi meal. [Piskeiy Teshuvos ibid footnote ] However, see Birchas Habayis ibid footnote 6 in which this is negated!

[5] Michaber 169:3; Birchas Habayis Shaar 22:11

[6] Ketzos Hashulchan 56 footnote 16 based on Seder 5:7 that the guest does not truly have in mind to stop eating without the consent of the host, unless he explicitly intends to stop eating despite the host, in which case this is considered complete Hesech Hadas and is even a greater Hesech Hadas then one who suggested to the host “let us recite and after blessing”, however he concludes with Tzaruch Iyun from M”A

[7] Beis Yosef 179 [regarding wine]; M”B 179:4 [regarding wine]; Ketzos Hashulchan 56:10 and footnote 14 that so is proven from the law of drinks in middle of a meal, and that this likewise applies to fruits and all other foods; So rule regarding a drink in middle of a meal if one said “Let us Bentch”: Seder 5:3; Luach 7:3; Admur 179:2; Michaber 179:1; Rambam Brachos 4:8; Pesachim 103b; Chulin 86b; Rif Pesachin 21a; Rashi Chulin ibid; Tosafus Chulin ibid;

[8] Ketzos Hashulchan 56:10 So rule regarding a drink in middle of a meal if the host said “Let us Bentch”: Seder 5:7; Luach 7:7; Admur 179:6; Michaber 179:2; Tosafus Brachos 42a; Mordechai Brachos Remez 140; Ketzos Hashulchan 42:8

[9] Ketzos Hashulchan 56:10 So rule regarding a drink in middle of a meal if a guest said “Let us Bentch”: Seder 5:7; Admur 179:6; Michaber 179:2; Ketzos Hashulchan 42:8

[10] Ketzos Hashulchan 56 footnote 15 in implication of wording “Im Baal habayis” brought in Seder 5:7, M”A 179:3, and Tosafus Brachos 42 which implies that only if the host will continue eating, may everyone else continue eating

Other opinions: Some Poskim rule that even if the host discontinued eating after the statement of his guests or family member, nonetheless, so long as he did not give verbal consent to the statement, everyone including that guest may continue eating and drinking without repeating the before blessing. [Biur Halacha 179]

[11] P”M 179 A”A 3; Ketzos Hashulchan 56 footnote 15

[12] The reason: As he himself knows that the host must agree for him to decide to end the meal

[13] M”A 179:3; Ketzos Hashulchan 56:10 footnote 16; Omitted from Seder and Admur ibid [See Ketzos Hashulchan ibid that this statement applies even according to Admur despite its omission from the text in both Seder and SHU”A, as it is explicitly implied from the reason of Admur that if he does not depend his stopping on the hosts decision, then it is a complete Hesech Hadas]

[14] See Seder Birchas Hanehin 5:1-9; Luach Birchas Hanehnin 7:1-9; Admur 179:1-7; Michaber 179:1-5; Rambam Brachos 4:1; Brachos 42a; M”B 179:1-17; Birchas Habayis Shaar 22:1-12; Kaf Hachaim 179:1-20; Ketzos Hashulchan 42:1-9; 56:8-10 ; Piskeiy Teshuvos 179:1-9; Vezos Habracha 20 pp. 189-191