4. Saying a Bracha Achrona:[1]

The intentional recital of an after blessing after eating a food or beverage represents a complete removal of one’s mind [i.e. Siluk and Hesech Hadas] and Hefsek from that food or beverage, and hence if he decides to continue eating or drinking after the recital of the after blessing, he is to repeat the before blessing prior to doing so.[2] This applies even if at the time that he said the after blessing he had in mind to immediately continue eating and drinking after its recital.[3] [This however only applies if one intentionally recited an after blessing, however, if it was recited absentmindedly, then it follows the law explained next.]

Accidentally recited Bracha Achrona:[4] 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[5]] recited an after blessing, then it is not necessary for him to repeat the before blessing prior to continuing eating and drinking being that he had intended to eat more, and the after blessing was recited by mistake. [If, however, one simply forgot that he needs to eat more food or that he has more food available to eat, then according to all he must repeat the before blessing prior to resuming eating.[6]]

Intentionally saying the after blessing despite plan to continue eating or drinking:[7] 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 [in order not to unnecessarily cause himself to need to repeat the before blessing]. However, 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.

Having a Bracha Achrona count for only a specific food:[8] Some Poskim[9] rule that if one says Borei Nefashos with intent for it to count for only one specific food that he ate, it nevertheless covers all the foods that he ate, and he hence cannot say a second after blessing on the other food. [Accordingly, he would have to say a new before blessing on the drink that he wishes to continue drinking, and only if he drank the Shiur, he would then have to say another after blessing.[10]] Other Poskim[11], however, rule that the after blessing only counts for what one had in mind, and hence in the above scenario, he may continue drinking without a new before blessing and then say an after blessing after he concludes. [Practically, in order to avoid the dispute, it is best to either: A) If possible [will not pass Shiur Ikkul on first food] delay the after blessing until after finishing eating/drinking all foods.[12] B) Exempt all the foods in the after blessing, and then repeat a new before blessing for the food that one desires to continue eating.[13] C) 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.]

• Example: One at a Kezayis of a piece of chicken or other food and drank a Revius of water and desires to recite a Borei Nefashos on the chicken, but to continue drinking the water. He initially in such a case is not to recite an after blessing until he finishes eating and drinking all foods.

Saying one Bracha Achrona and then continuing to eat food of another:[14] If a person ate two different foods with two different after blessings, the recital of an after blessing for one of the foods does not require a before blessing to be repeated upon continuing to eat the other food whose after blessing was yet to be recited.

[1] Admur 190:7; 190:1 [must say Hagafen after Birchas Hamazon]; 178:7; 271:11 [why Kiddush is a Hefsek in Poreis Mapa]; 291:3. Kneses Hagedola 190:9; P”M 207 A”A 1 and 3; Pesicha Brachos 200 “Mireish”; Beis Menucha 190:9; Biur Halacha 190:2 “Yivareich”; Kaf Hachaim 190:7; Ketzos Hashulchan 56:8; Piskeiy Teshuvos 179:5

[2] The reason: An after blessing is considered an interval being that it is not possible for one to eat or drink anything during its recital of and an after blessing is considered a removal of the mind from what one ate and drank prior to this point. [Admur ibid; See Taz 178:10; Levush; Beis Yosef 178; Tur 178; Kaf Hachaim 178:35; See Admur 179:5 that if one has Hesech Hadaas he must repeat the blessing, and saying an after blessing is considered Hesech Hadaas.]

[3] Admur 190:1 and 3 and 7, and 291:3; Ketzos Hashulchan 56:8

[4] Admur 190:7; M”A 190:3; Elya Raba 190:3; Levushei Serud 190:3; Hagahos Rav Akiva Eiger 190:1; Piskeiy Machatzis Hashekel ibid in name of Elya Raba; Chayeh Adam 49:14 regarding non-Birchas Hamazon blessings; Birchas Habayis 1:60; Kaf Hachaim 190:8; Ketzos Hashulchan 56:8

Other opinions: Some Poskim rule that the recital of an after blessing is always considered Hesech Hadas and Hefsek which requires the repetition of the before blessing prior to continuing eating and drinking even if it was recited accidentally and absentmindedly. [Mamar Mordechai 190:5; Nehar Shalom 190:1; Sedei Ha’aretz 3:14; Zechor Leavraham 2 Mareches Kuf; Poskim in Ikarei Hadat 10:27; Chayeh Adam 49:14 regarding Birchas Hamazon; Biur Halacha 190:2 “Yivareich”; Poskim in Kaf Hachaim 190:8; Piskeiy Teshuvos 179:5; See Aruch Hashulchan 179:2] Practically, some Poskim conclude based on this that one should escape the doubt by either being Yotzei the blessing with another, or through eating another food of that same blessing, or changing areas in between or delaying until he has complete removal of the mind which will regardless require one to repeat the before blessing. [Kaf Hachaim ibid; Piskeiy Teshuvos 179:5] If the above is not possible then the before blessing is not to be repeated as Safek Brachos Lihakel. [Ikarei Hadat ibid; Kaf Hachaim ibid; Piskeiy Teshuvos ibid footnote 26; Tzitz Eliezer 12:1;] Although one is to recite the blessing in ones heart. [Kaf Hachaim ibid]

[5] Hagahos Rav Akiva Eiger 190:1; Piskeiy Teshuvos ibid footnote 26

[6] Kiryas Melech Rav 9; Hagahos Rav Akiva Eiger 190:1

[7] 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

[8] See Teshuvos 179:5; 207:1

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

Opinion of Admur: See Admur 190:1 [must say Hagafen after Birchas Hamazon], 190:7 [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.

[10] See Admur 190:1 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.

[11] Birchas Habayis 1:60; Sefer Habatim in name of Raavad; Haflah Brachos 44b; Rav Poalim 2:32 in length; Shaar Asher 1:4; Har Tzevi 1:96; Piskeiy Teshuvos 179:5; 207:1; 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

[12] As writes Admur in 191:7

[13] 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.

[14] Daas Torah 178:6 and his Hagahos; Sheilas Shaul 25; See Piskeiy Teshuvos 179:5 footnote 27

[15] Ashel Avraham Tinyana Butchach 206; Or Letziyon 2:46-48; Vezos Habracha 20:9 in name of Chazon Ish; Piskeiy Teshuvos 179:5 footnote 28