3. Hefsek – Making an interruption between the blessing and eating or drinking

Hefsek – Making an interruption between the blessing and eating or drinking:[1]
The speaking prohibition:[2]

By all blessings, it is forbidden to make an interval [of speech even one word[3]] between a blessing and the eating. One may not speak until the food is swallowed, as explained in Halacha 4. [Thus, one must eat and swallow the food, or drink the beverage, right after reciting the blessing without making any interval in between. Once one has swallowed any amount of the food after the blessing, an interval may be made.[4]]

One who is being Yotzei a Bracha with another:[5] Just as one who recites a blessing may not speak between the blessing and eating, so too one who is being Yotzei a blessing with another person [such as one who hears Hagafen from another], may not speak until he eats and swallows the food [even if he plans to repeat the blessing[6]]. It does not suffice for the person who recited the blessing to eat and swallow the food and also the person who is fulfilling the blessing through hearing it from him must eat and swallow the food prior to speaking.[7]

Speaking in middle of a blessing:[8] Just as it is forbidden to speak between a blessing and the eating or drinking, so too it is forbidden to speak within the middle of a short blessing for any matter. Even Bedieved, one who speaks in between is not Yotzei the blessing.[9] Furthermore, by the middle of a blessing, this prohibition applies even if he spoke of matters that relate to the food or blessing nonetheless, the blessing is invalid and must be repeated.[10] Hence, even intervening with Amen or Baruch Hu Uvaruch Shemo in the middle of a blessing possibly invalidates it no matter where the person intervened.[11] [Certainly, one may not tell people “Shah” to be quiet in middle of a blessing. See Q&A! Nevertheless, Bedieved if one answered Amen or Baruch Hu Uvaruch Shemo in middle of the blessing, even in between G-d’s name and kingship, one is not to repeat the blessing although he is to try to hear it from someone else.]

Speaking between bites or between two foods or beverages: The entire prohibition of making an interval only applies during the recital of a blessing, or between the blessing and the eating and drinking. However, once one has chewed and swallowed some of the food or beverage after the blessing has been said, it is now permitted for him to speak without limit prior to eating a second serving of that food or prior to eating another food that was included in that same blessing. Doing so is not considered an interval that requires a new blessing to be repeated prior to eating the second food. [This is unlike the law regarding Mitzvos, in which we rule that speaking prior to completing the Mitzvah, and certainly speaking between the fulfillment of two Mitzvahs under that same blessing, is forbidden, and possibly invalidates the blessing and requires a new blessing to be repeated, as will be explained in volume 2 under the laws of blessings of mitzvahs. The reason for the difference is because once the food or beverage has been consumed after the blessing has been recited, the benefit is considered fully fulfilled, and all additional benefit is also considered to be included in that original blessing unless a proper Hesech Hadas is made, as will be explained in chapter 19 in length.]

The forbidden speech and cases of exception:

Sheilas Shalom for Kavod and Yirah:[12] It is forbidden for a person to speak between the blessing and eating even for the sake of greeting a person of stature [i.e. Sheilas Shalom for a person whom we permit one to greet during prayer[13]] due to respect or fear. [Thus, even if one is greeted by his father or teacher upon saying a blessing, he may not respond to them until he chews and swallows the food.]

For the sake of the food:[14] It is initially forbidden for one to speak between the blessing and eating even for the sake of the food that he is about to eat [unless it is not possible for one to eat the food until he talks], as will be explained in C. [Thus, after saying the blessing one may not ask for the salt to be passed down so one can eat the food with salt. Certainly, one may not tell people “Shah” to be quiet. See Q&A!]

For the sake of a time sensitive Mitzvah – General law:[15] In general, it is forbidden for one to make an interval between the blessing and the eating, even for the sake of a necessary mitzvah. Some Poskim[16] however rule that this only applies to a Rabbinical mitzvah, however a time sensitive biblical mitzvah may be performed between the blessing and the eating and is not considered an interval between the blessing and the eating. Furthermore, some Poskim[17] rule that even by a rabbinical time sensitive mitzvah, it is permitted for one to make an interval between the blessing and the eating and then repeat the blessing. [Practically, one is to be stringent and not make any interval between the blessing and the eating for the sake of any mitzvah, and if he does so the blessing is to be repeated unless it pertains to the meal[18], with the exceptions of those cases to be brought below and in the footnote.]

For the sake of a Mitzvah – Amen, Kaddish, Kedusha:[19] It is forbidden for one to answer Amen to another persons blessing, and certainly not to his own blessing, between the blessing and eating and swallowing of the food [with exception to one who is being Yotzei a blessing with another, in which case he must answer Amen to his blessing prior to eating the food[20]]. [Thus, after saying the blessing one must wait until he swallows the food to be able to answer Amen to a blessing, and may only do so if by that time it is no longer an Amen Yesoma. The same applies to answering for Kaddish and Kedusha, that one may not answer to it between the blessing and eating.[21] This is all Lechatchila, however, Bedieved if one answered Amen to his own blessing or another persons blessing, then many Poskim[22] rule that it does not invalidate the blessing, and so is the final ruling. However, if one answered Amen Yihei Shmei Raba, Barchu, or Kedusha, then the blessing is invalid and must be repeated.[23]]

For the sake of a Mitzvah – Leisheiv BaSukkah:[24] The custom is to say the blessing of Leishev Basukkah after reciting the blessing of Hamotzi or Mezonos and doing so is not considered an interval.[25]

For the sake of a Mitzvah – Yehi Ratzon by Apple in honey:[26] On the first night of Rosh Hashanah the custom is to eat a sweet apple with honey at the beginning of the meal and recite the prayer of Yehi Ratzon in approximation to its eating. This Yehi Ratzon is to be said only after the initial bite and swallowing of the apple, as it is forbidden to make an interval between the eating and the blessing. [However, some Poskim[27] rule that the Yehi Ratzon is to be recited after the blessing, prior to eating the apple. Practically, the Chabad custom is to recite it immediately after reciting the blessing of Haeitz, prior to eating the apple.[28]]

For the sake of a Mitzvah – Kiddush and Havdalah:[29] If one forgot to recite Kiddush on Shabbos or Yom Tov and remembered after saying the blessing of Hamotzi, prior to eating the food, then he is to immediately recite Kiddush on the bread, and then eat the bread. [However, by Havdalah one may not recite Havdalah between the blessing and eating if he remembered to recite Havdalah after reciting a blessing, and rather he must eat some of the food first.[30]]

Said another blessing between the blessing and eating:[31] If one recited a blessing over food or beverage, and thence recited a second blessing over another food or beverage prior to eating or drinking the first food, then the second blessing ask as an interval and invalidation between the first blessing and its food, and it hence must be repeated after he consumes the food of the second blessing. Hence, whenever one has foods have two different blessings in front of him he may not recite the blessings consecutively, and must eat or drink the food after each individual blessing prior to proceeding with the next one.

The law Bedieved if one talked, and talking for the sake of the food:[32]

If one spoke [even one word[33]] of matters that do not pertain to the eating in between the blessing and the eating, then he must repeat the blessing.[34] This applies even to one who is being Yotzei a blessing from another, that if he spoke [even one word] between the blessing that he heard and the eating, then he must personally recite the blessing himself.[35]

Matters pertaining to the meal:[36] If, however, one spoke of matters pertaining to the food, such as one asked for the salt or spread to be brought to eat with the food, then it is not considered a Hefsek, and the blessing remains valid.[37] Furthermore, even if his statement does not pertain to the particular food which the blessing was said over, but pertains the general meal, it is not considered an interval.[38] This, however, is only Bedieved, however initially one may not speak of any matter between the blessing and eating even if the matter pertains to the meal unless he cannot eat without speaking.[39] [If, however, it is not possible for one to eat the food until he talks, then he may talk.[40] Thus, for example, one may fulfill a Biblical vow before eating if such a vow was made. For Rabbinical vows, one should eat first and then fulfill the vow.[41] Likewise, if a blessing was said over food from which Teruma and Maaser were not removed, one may separate them afterward without invalidating the blessing.[42] Similarly, if a question arises about the food’s Kashrus status, it is permissible to resolve the matter before eating without requiring a new blessing.[43] Likewise, if one forgot to wash your hands before eating bread and remember after reciting “Hamotzi,” then he is to wash his hands with a blessing immediately, and then eat the bread without repeating the blessing.[44]]

Example – Salt or other dip:[45] If after saying the blessing of Hamotzi one asked someone to bring him the salt, Bedieved, the blessing remains valid. This applies even to bread of today which already contains salt. The same applies if he said pass me the Liftan [i.e. Chumus or other dip], Bedieved the blessing remains valid.
Example – Pass food to Ploni:[46] If after saying the blessing of Hamotzi one asked someone to pass food to another person, Bedieved, the blessing remains valid. [This applies whether the man is wealthy or poor.[47]]
Example – Give the animal to eat:[48] If after saying the blessing of Hamotzi one asked someone to feed his animals, Bedieved, the blessing remains valid.[49] [However, initially, one is to feed his animals before saying the blessing and if he did not do so, that he is to delay feeding them until after he eats and swallows some of the bread.[50]]
Example – Pass knife, meal utensils:[51] If after saying the blessing of Hamotzi one asked someone to pass him a knife to cut the food, Bedieved, the blessing remains valid.[52] The same applies regarding any meal utensil, that if one asked for it to be brought or passed down it is not considered an interval Bedieved.[53]
Example – Hataras Nedarim, Remove Terumas Umaasros, verify Kashrus: See above in brackets!

Switching rooms:[54]

One may not switch rooms between the blessing, and eating and swallowing of the food.[55] [Seemingly, certainly one may not switch rooms in the midst of saying the blessing. This applies even if one intended to switch rooms when he said the blessing.[56] Even Bedieved one who switched rooms is required to repeat the blessing, if it was not done for the sake of the meal, as will be explained. Initially, one should not even walk from one corner of the room to another corner of the room, between the blessing and eating, although one may walk within his two cubits between the blessing and eating.[57] This applies even to one who is being Yotzei a blessing from another, as explained next.]

Bedieved:[58] Bedieved, if one switched rooms between the blessing and eating, then he must repeat the blessing [even if he did not speak at all in-between]. [This applies even to one who is being Yotzei a blessing from another, that if he switched rooms between the blessing that he heard and the eating, then he must personally recite the blessing himself.[59]] If, however, one switched rooms between the blessing and eating for the sake of matters pertaining to the food, such as to retrieve an item needed for the food, then it is not considered a Hefsek and the blessing remains valid.[60] This, however, is only Bedieved, however initially one may not switch rooms for any matter between the blessing and eating even if the matter pertains to the meal unless he cannot eat without switching rooms.[61] [However, if one went from inside to outside or vice versa, then it is a Hefsek even in middle of eating and certainly is considered a Hefsek between the blessing and the eating, even if it was for the sake of matters pertaining to the food.[62]]

For the purpose of beginning the eating:[63] If it is not possible for one to eat the food until he switches rooms, such as if one cannot say the blessing in the area that he is currently in due to it containing feces and the like[64], then he may say the blessing in one room and then enter a second room to eat the food, so long as both rooms are in the same house.[65] [However, if one went from inside to outside or vice versa, then it is a Hefsek even in middle of eating and certainly is considered a Hefsek between the blessing and the eating.[66]]

Switching areas between bites or between two foods or beverages: Although once one has chewed and swallowed some of the food or beverage after the blessing has been said, it is now permitted for him to speak without limit prior to eating a second serving of that food or prior to eating another food that was included in that same blessing. Nevertheless, there still remain certain restrictions regarding switching rooms and areas between bites and the eating of two foods, and at times switching areas can invalidate the previous blessing and require a new blessing to be said, as will be explained at length in chapter 19.

Silent intervals [gestures, humming, and other actions]:[67]

It is forbidden to make even a silent non-speaking interval between the Bracha and the eating of the food, if it exceeds the amount of time it takes to say the three[68] words of Shalom Aleichem Rebbe [which is 2-3 seconds[69]]. [Thus, one may not perform any action between the blessing and the eating that is not for the sake of the eating of the food.[70] Certainly, one may not begin eating a second food prior to eating the food that the blessing was said over.[71] One may not even make hints and gestures to people which includes not twitching one’s eye towards them, and not making a motion to them with one’s fingers, or lips.[72] Certainly, one may not converse with them in sign language or through mimicking words with one’s lips without speaking. One is likewise not to make any grunts or other noises that communicate and express something to an individual.[73] One is also not to hum a tune between the blessing and eating.[74] One may not write or text message.[75]]

Bedieved:[76] Nonetheless, Bedieved if one waited longer than this amount of time prior to eating, he nevertheless does not need to repeat the blessing [even if he waited a very long time[77], and even if he performed an action in between[78], so long that she did not change rooms in between as explained in D].

Making a silent Hefsek for the sake of eating – When to cut food:[79] A silent interruption that is made between the blessing and eating for the sake of eating is not considered an interval at all even initially. Hence, it is a Mitzvah Min Hamuvchar to recite a blessing on a Shaleim, whole fruit, and then cut it to eat a piece, even though cutting it will inevitably create an interval between the blessing and eating.[80] Nonetheless, regarding bread, on a weekday one is to begin slightly cutting the bread before the Bracha, in order to proximate the Bracha to the eating as much as possible.[81] [This cutting is only permitted on behalf of cutting oneself a piece of the food in order to eat it. However, one may not cut pieces of food for the participants prior to him eating the food. Thus, by Hamotzi on Shabbos, the Mivareich must first cut for himself a piece and eat it, prior to continuing to cut and distribute pieces to the other participants.[82]] See Halacha 10 For the full details of this subject.

Spilling water prior to the blessings:[83] One who is accustomed to drink water and spill out some of it prior to drinking it due to worry of evil waters, is to pour the water out prior to him beginning to say the blessing, and is not to wait to pour it out until afterwards.[84]

Spilling Kiddush wine before Blessing:[85] In order to preserve non-Pagum Kiddush wine for the listerners, it is permitted for one to pour some wine into another cup after one finishes the blessing of Hagafen, prior to him drinking the wine, and doing so is not considered a Hefsek.[86]

Summary:

It is forbidden to speak or switch rooms between a blessing and eating or drinking until after swallowing the food. This applies even to answering Amen. Even Bedieved, talking of matters unrelated to the food invalidates the blessing, although speaking of matters related to the food or meal does not invalidate the blessing Bedieved. Even silent intervals which exceeding a few seconds is forbidden although does not invalidate the blessing.

Very hot and cold beverages:[87]

In order to diminish delay as much as possible, one should not recite a blessing on a very hot or very cold drink until it cools off or warms up, in order so one can drink it right away after saying the blessing. [If the food is very hot, and one will need to blow on it in order to cool it off prior to putting it in his mouth, then doing so is considered a silent interval that should initially be avoided, and hence one should first cool off the food and only then say the blessing.[88]]

Spicing the food:[89]

If one knows that a certain food needs salt or other spices in order so it be hasty and not bland, then he should add the salt and spices prior to saying blessing and not first say the blessing and then at the spices. This is both to be done in order to diminish in making an interval between the blessing and eating, as well as in order so the blessing made on a food that is ready-to-eat. However, one should not initially taste a food without a blessing to see how much salt or other species it needs, as he may come to swallow it, and hence he should add spices before the blessing or say a blessing and eat it without spices and only later on add if needed.

Removing food from wrapper:[90]

One is not to recite a blessing over food until it is removed from its wrapping, in order to diminish as much as possible in delay between the blessing and the eating.

From the Rav’s Desk – Saying Shah

1. Question: [Thursday 14th Kisleiv 5782]

I was in middle of saying a blessing of Hamotzi by the Shabbos table when one of my small children started talking in middle, and I shushed him up to be quiet. I didn’t actually say any words but simply said to him “Shah.” Is this consider that I made an interval during the blessing and I need to restart the blessing again from the beginning or not?

Answer:

Initially, one should definitely avoid saying “shah” during the blessing, and if one did so, I question whether the blessing remains valid. Thus, if you have not yet said the name of Hashem in the blessing, and said “Shah” between the word Baruch and Ata, or Atah and Hashem, then simply restart the blessing. If, however, you said “Shah” after you already said Hashem’s name in the blessing, then you should finish the blessing, and do its action and then try to rehear the blessing from someone else, or if you are by a meal of Hamotzi, to say the blessing of Shehakol on a piece of candy or sugar and have in mind all the food in the meal. This especially applies if you actually said the word Shah, or Shush, and did not suffice simply with a soundbite of “sh-sh”

Explanation:

One who speaks in middle of a short blessing, such as the blessing over food, is required to repeat the blessing due to that he has made a Hefsek. Now, the question is whether this applies even if one talked of a matter that relates to the meal, and if it applies in the case that one did not say an actual word but simply made a motion with his voice, as in the case above. So, the Poskim rule that although if one spoke between a blessing and its mitzvah that he does not have to repeat the blessing if his speech was related to the mitzvah, nonetheless, if one spoke in middle of the blessing prior to concluding it, then even if he spoke of matters that relate to the blessing or mitzvah, the blessing is invalid and must be repeated [with exception to if one answered Amen or Baruch Hu Uvaruch Shemo, in which case the matter is under doubt]. The reason for this is because by a short blessing all the words must be connected to each other, and sound like a single sentence. When one speaks in the middle, it invalidates the sentence irrelevant to what matter of speech was discussed. Likewise, it changes from the Nussach that the sages established and at times creates an interval between Hashem and Malchus, if he spoke in between those areas. Now, the question is regarding shushing someone up, and if saying the word “Shah” is considered a word and interval. Practically, while it perhaps may not be considered a word, it is certainly a form of communication and therefore initially should not be done during the blessing, and it is better for the person to be quiet until the noise stops rather than make the shush sound. If, however, this was already done then there is room for argument that it does not serve as an interval between the various words of the sentence, as people do not view it as an added word within the verse. On the other hand, one can argue that any extra soundbite that has a meaning in communication is considered an interval and therefore can possibly even Bedieved invalidate the blessing. One can also argue that there is a difference between simply grunting the sound of Shah, by saying “Shi” versus if one actually says the word “Shah”, or “shush.” Bottom line, I do not have a set conclusion on this question, and therefore it is extremely important to avoid in order so it does not enter into a Safek Bracha Levatala.

Sources: See regarding one who spoke in middle of a blessing: Admur 124:2 regarding Baruch Hu Uvaruch Shemo due to that it is making an interval between Shem Umalchus, and is changing from the Nussach of Chachamim; 167:9 and 432:6 regarding if spoke between blessing and Mitzvah; Chayeh Adam 5:13 regarding if spoke anywhere in the middle of a short blessing that he must repeat the blessing according to all, even if he spoke of matters relating to the meal, being that the beginning and end of the blessing do not connect different spoken between; Birchas Habayis 1:13; Ketzos Hashulchan 5:11; Piskeiy Teshuvos 167:9; See regarding shushing someone with one’s mouth during Shemoneh Esrei and if it is considered an interval: Birkeiy Yosef 104:1 and Machazik Bracha 104:4 that it is forbidden to be done in Shemoneh Esrei, unless it is a time of great need; Shaareiy Teshuvah 104:4; Beir Moshe 3:12 that grunting and shushing is not an interval; Piskeiy Teshuvos 104:3; story in Rosh Hashanah 34b from where we see that one may grunt during Shemoneh Esrei

Swallowing the food after the blessing prior to talking or switching rooms:[91]

It is forbidden to make an interval between a blessing and the eating, even while one is still chewing, until he swallows the food.[92] [This is in addition to the prohibition to talk while eating due to danger of choking.[93]] This applies even regarding speaking of matters that pertain to the meal. One likewise must beware not to switch areas while chewing, prior to swallowing.[94] [Once one has swallowed any amount of the food after the blessing, an interval may be made.[95]]

Bedieved:[96] If he spoke of matters not relating to the meal while chewing, it is questionable whether he must repeat the blessing. [Practically, Safek Brachos Lihakel, and a blessing is not to be repeated.[97] However, after swallowing the piece, one should say Shehakol over a piece of candy or bit of sugar and have in mind to exempt the swallowed food with this blessing.[98]]

Bread:[99] Some Poskim[100] rule that one [who is eating a meal[101]] is to eat a Kezayis of bread simultaneously after Hamotzi [without making an interval in-between[102]].[103] Other Poskim[104] rule this is not necessary and so is the custom.[105] [Thus, according to Admur, as soon as one swallows any amount of bread he may speak.[106] However, other Poskim[107] rule it is proper to suspect for the first opinion.]

Summary:

One may not talk or switch rooms after the blessing until he swallows the food. Nevertheless, if he did so, a blessing is not repeated. However, after swallowing the piece, one should say Shehakol over a piece of candy or bit of sugar and have in mind to exempt the bread with this blessing. Once one has swallowed any amount of the food after the blessing, an interval may be made.

Q&A

May one who said a blessing spit out the food if he does not like it, or realized he should not be eating it?[108]

One must swallow at least some part of the food on which he said a blessing. If he eats the food and then decides to spit it out, it is possible that his blessing was said in vain.[109] Accordingly, whenever one is required to eat a food to avoid a blessing in vain, he must also swallow it even if he does not like its taste.[110] [This however only applies if the food is still edible. If, however, the food is spoiled to the point of inedibility then it may be spat out, as the above obligation to swallow only applies when the food is still physically edible.[111] Likewise, if the individual is completely repulsed and disgusted by the food, even if it is not completely spoiled, then one may spit it out.[112]]

May one answer Kaddish/Kedusha prior to swallowing the food?

No.[113]

If one is sucking a candy or chewing gum, when may he begin to talk?[114]

After he swallows some of the juice of the candy or gum he may make an interval.

____________________________________

[1] See Seder Birchas Hanehin 9:1-2; Luach 6:1-2; Admur 167:9; 206:3; 25:18-29 and 432:6 regarding Birchas Hamitzvos; Michaber 167:6; 206:3; Brachos 40a; M”B 167:34-43; 206:11-12; Birchas Habayis Shaar 1:13-15; Kaf Hachaim 167:44-61; 206:14-22; Ketzos Hashulchan 37:7; 55:1; Piskeiy Teshuvos 167:7-14; 206:8-9; 11-14; Encyclopedia Talmudit Vol. 4 Erech Berachos pp. 301

[2] See Seder 9:1-2; Luach 6:1; Admur 167:9; 206:3; 25:18-29 and 432:6 regarding Birchas Hamitzvos; Michaber 206:3; Brachos 40a; Ketzos Hashulchan 37:7; 55:1; Encyclopedia Talmudit Vol. 4 Erech Brachos pp. 301

[3] Chayeh Adam in Nishmas Adam 5:12; Shaareiy Teshuvah 206:2; Erech Hashulchan 206:3; Tevuas Shur Y.D. 19; M”B 167:36; Birchas Habayis Shaar 1:13; Biur Halacha 25:9 “Im Hifsik” based on Rosh in Halachos Ketanos; Kaf Hachaim 167:44 that so is implication of Michaber 167:6 and so is proven from Poskim who invalidate even saying Amen which is one word; Kaf Hachaim 206:17; So rule regarding between two Mitzvos, such as between two pairs of Tzitzis: Olas Tamid 8:3; Elya Raba 8:13; P”M 8 A”A 14; Chayeh Adam 19:17; Kaf Hachaim 8:47

[4] M”B 167:35; Ketzos Hashulchan 37 footnote 22; See Admur in 168:7, Seder 8:10, Luach 2:11 that any amount of eating requires a blessing, and hence once any amount is swallowed there is no longer an interval involved.

[5] Admur 167:10 and 18; 124:2 in parentheses; Taz 167:8; M”A 167:19; Mordechai Pesachim 35a; Rosh Pesachim 10:5; Tosafus Pesachim 101a; See Hearos Ubiurim 765 p. 49

[6] Meaning, that even if one decides to speak in between and not fulfill his obligation anymore with the blessing, he may not do so as this will cause him to need to recite a new blessing and it is forbidden to add an unnecessary blessings. [Piskeiy Teshuvos 167 footnote 82] However, certainly there is no obligation for one to fulfill his obligation with someone else’s blessing just so he does not have to say the blessing himself, and the above only applies in the event that he originally had in mind to fulfill his obligation, as in such a case he indeed has already fulfilled his obligation.

[7] See Halacha C regarding Bedieved!

^[8] See Admur 124:2 in parentheses [regarding Baruch Hu Uvaruch Shemo]; Chayeh Adam 5:13 [regarding Amen]; Birchas Habayis 1:13; Ketzos Hashulchan 5:11; Piskeiy Teshuvos 167:9

[9] The reason: As we rule that one who spoke after reciting a blessing, prior to doing the action, of matters unrelated to the blessing must repeat the blessing. All the more so, would this apply if one who speaks anytime during the actual a blessing that he must repeat the blessing. The reason for this is because by a short blessing all the words must be connected to each other, and sound like a single sentence. When one speaks in the middle, it invalidates the sentence irrelevant to what matter of speech was discussed. Likewise, it changes from the Nussach that the sages established and at times creates an interval between Hashem and Malchus, if he spoke in between those areas. [See Admur 124:2; Chayeh Adam 5:13; According to the above, it is not understood why Admur depends the question of whether answering Baruch Hu Uvaruch Shemo invalidates the blessing on the fact that he interrupted between G-d’s name and kingship, as in truth it should be invalidated regardless due to Hefsek, and Shinuiy Matbeia. Vetzaruch Iyun]

[10] Chayeh Adam 5:13

[11] Admur ibid; Chayeh Adam 5:13

[12] Seder 9:1; Luach 6:1; Admur 206:3; M”A 206:4; Kesef Mishneh Hilchos Kerias Shema 2:17 in name of Rabbeinu Yona; P”M 206 A”A 4; Kaf Hachaim 106:18

[13] See Admur 66:1

[14] Admur 167:9; Rama 167:6; Beis Yosef 167; Kol Bo 24

[15] See Piskeiy Teshuvos 167:10 footnote 75

[16] M”A 271:12 in name of Ritzba based on allowance to instruct animals to be fed between the blessing and eating being that doing so is a Biblical command;

[17] M”A 271:12 in name of Ritzba regarding Havdalah

[18] Implication of Admur 167:9 who explains the allowance to instruct to feed the animals between the blessing and eating, based on the fact that it’s connected to the meal and not because it is a command, and so is likewise implied from his ruling regarding Kiddush and Havdalah which is unlike the ruling of the M”A and Ritzba; Shulchan Shlomo 18 footnote 2 of Rav SZ”A concludes likewise

One who made a vow to not eat a certain food until he does such and such and then recited a blessing: If it is a Biblical vow, then he may fulfill the vow and then eat. If it is a Rabbinical vow, then he is to first eat and then perform the vow. [See Kaf Hachaim 167:55; Piskeiy Teshuvos 167:10 footnotes 76-78]

One who recited a blessing over a food and then remembered that he did not remove Teruma and Maaser from the food: He may separate the Teruma and Maaser now between the blessing and eating, and he is not required to repeat the blessing, being that it is for the sake of the food which does not invalidate the blessing. [Chazon Ish Dmaiy 15:5; Minchas Shlomo end of Sefer in Hashmatos; Piskeiy Teshuvos 167:10 footnotes 79-80]

One who recited a blessing over a food and then had a question as to its Kashrus status: He may look up the question and even ask a Rav between the blessing and eating. [Darkei Teshuvah Y.D. 19:47; Piskeiy Teshuvos 167:10 footnotes 79-80]

One forgot to wash hands on bread and remembered between Hamotzi and the eating: He is to immediately wash hands with a blessing, and then eat the bread without repeating the blessing beforehand. [Hagahos Rav Akiva Eiger 158:3; Biur Halacha 158:11 “Mivareich”; Igros Moshe O.C. 2:53; Piskeiy Teshuvos 158:26-27 footnote 135; Unlike Shaareiy Teshuvah 167:13 in name of Birkeiy Yosef 167:13 that he should first eat less then a Kezayis of bread and then wash]

[19] Admur 59:4 regarding Amen after Habocheir Beamo Yisrael being a Hefsek and that the same applies to all Birchas Hamitzvos and Birchas Hanehnin; Michaber 59:4; Rambam Brachos 1:17; Ramban Likkutim Brachos beginning; Rameh brought in Talmidei Rabbeinu Yona Brachos 45b; Panim Meiros 2:5; Birkeiy Yosef 167:4; Elya Raba 167:7; Shaareiy Teshuvah 167: 3 or 11 in name of Panim Meiros 2:5; Ben Ish Chaiy Emor 13; Birchas Habayis 1:13; M”B 167:35; 206:12; 215:1; Shaar Hatziyon 215:2; Kaf Hachaim 167:44 and 61 and 206:19; Ketzos Hashulchan 37 footnote 23; Piskeiy Teshuvos 167:9; See Orchos Chaim Din Kedusha Meyushav 4; Hearos Ubiurim 166:18; 167:7

[20] Admur 213:4; [See also Admur 8:11; 104:5; 124:6; 201:5] Michaber 213:2; Rambam Brachos 1:11; Brachos 45b

[21] Elya Raba ibid; Ben Ish Chaiy Emor 13; Kaf Hachaim 167:61

[22] Ben Ish Chaiy Emor 13; Birchas Habayis 1:13; Orchos Chaim 167 in name of Binyan Olam 5; Daas Torah 25; Kaf Hachaim 167:61 and 206:19; Ketzos Hashulchan 37 footnote 23 in name of Shulchan Hamareches in name of Binyan Olam that it is only initially forbidden while Bedieved, one is Yotzei if he did so; SSH”K 48:39 in name of Rav SZ”A and footnote 43; See also Chayeh Adam 5:13 that possibly one is still Yotzei if he answered Amen even in middle of a blessing; Implication of M”B ibid; Mateh Efraim 625:45; Piskeiy Teshuvos 167:9 footnote 67-69 that Safek Brachos Lihakel and 167:11 regarding people who are Yotzei with blessing that if they answer Amen to another that they need not repeat the blessing; See also Shaareiy Teshuvah 213:4; 25:10 in name of Panim Meiros that Amen of another persons blessing between Yad and Rosh is not Hefsek Bedieved

Other opinions: Some Poskim rule that the blessing must be repeated if one answered Amen between the blessing and eating. [Panim Meiros 2:5; Shaareiy Teshuvah 167:3 or 11; Rav Alyashvili footnote 5 that seemingly even Bedieved one must repeat the blessing if he answered Amen prior to chewing the food however not if he spoke while chewing prior to swallowing food, in which case he is Yotzei Bedieved; See Shaar Hatziyon 215:2 that this is a dispute between the Magen Avraham and Taz; See M”B 215:1 that it is a Hefsek if they answered Amen to their own blessing]

[23] M”B 206:12; Biur Halacha 25 “Im”; Zechor Leyitzchak 38; Yabia Omer 8:24; Piskeiy Teshuvos 167:9 and 11; So rule regarding if one answered between Shel Yad and Shel Rosh that it is a Hefsek: Admur 25:21; Siddur Admur [Letter 14 in Raskin]; M”A 25:17; Tur 25:10; Rosh ibid; Rashba 5:13; Igur 38; Elya Raba 27:14; Derech Hachaim; Kitzur SHU”A 10:9; Chayeh Adam 13:5; M”B 25:36; Birchas Habayis 38:4; Likkutei Maharich; Toras Chaim Sofer 25:20; Afikei Maginim 25:26; Piskeiy Teshuvos 25:18 footnote 137 that so is custom

Other opinions: Some Poskim rule that one does not repeat the blessing even if he answered Amen Yihei Shmei Raba. [Kaf Hachaim 167:61; So rule regarding if one answered between Shel Yad and Shel Rosh that it is not a Hefsek: Possible implication of Michaber 25:10 who omits above ruling [and so understand Achronim]; Mordechai Tefillin 12b in name of Rabbeinu Tam, brought in Beis Yosef 25:10; Taz 25:8; Mamar Mordechai 25:9; Nehar Shalom 25:5; Chesed Lealafim 25:8; Ben Ish Chaiy Vayeira 10; Shisilei Zeisim 25:20; Amudei Hashulchan on Kitzur 10:8 in name of Malbim; Kaf Hachaim 25:63 in Shulchan Shlomo 25:5; Shut Stam 25; Magen Giborim 25:21; Aruch Hashulchan 25:17]

[24] Admur 643:4 “This blessing is not considered a Hefsek between the blessing of Hamotzi and the eating being that this blessing is needed for the meal and any matter which is needed for the meal is not considered an interval.”; Michaber 643:3; Tur 643; Rosh Sukkah 4:3; Hagahas Rabbeinu Peretz in Tashbeitz ibid; See Kaf Hachaim 643:14-20; Nitei Gavriel Sukkos 45:3

[25] The reason: The blessing of Leishev Basukkah is not considered a Hefsek/interval between the blessing of Hamotzi and the eating, being that this blessing is needed for the meal, and any matter which is needed for the meal is not considered an interval, as explained in 167:9. [Admur ibid; See M”A 643:2; Beis Yosef 643; Levush 643:3; M”B 643:7; See also Admur 190:1; 296:1; 473:6; See Kaf Hachaim 643:15]

[26] Admur 581:3; M”A 583:2; Elya Raba 583:3; P”M 583 A”A 2; M”B 583:4; Kitzur SHU”A 129:9; M”E 583:1; Siddur Haarizal; Kaf Hachaim 583:16; The Chayeh Adam 139:6 and Mamar Mordechai 583:3 write to eat a small part of the apple without honey and then dip a second piece in honey and recite the Yehi Ratzon. [brought in Kaf Hachaim 583:13 and 16] The Sdei Chemed R”H 2:4 records the above option as well as another alternative option: Eat a different fruit with Haeitz and then say the Yehi Ratzon on the apple.

Bedieved: Even according to this opinion, Bedieved if one said the Yehi Ratzon prior to the initial eating he nevertheless fulfills his obligation of the blessing. [M”A 583:2; Elya Raba 583:3; M”E 583:1; Mamar Mordechai 583:3; Ashel Avraham Butchach 583; See Admur 167:9; 206:3; Seder 9:1; Ketzos Hashulchan 37:7; However see Rebbe in Igros Kodesh 3:140 that leaves the wording in Admur 583:3 with a Tzaruch Iyun.]

[27] Machzor Maglei Tzedek brought in M”A 583:2 [The M”A brings the opinion of Maglei Tzedek that one first says Yehi Ratzon and then eats the fruit although he himself concludes against this opinion]; This custom is also recorded in Sdei Chemed R”H 2:4 in name of Chemdas Yamim 4:6

[28] Igros Kodesh 3:140 [brought in Shaareiy Halacha Uminhag 2:239; Shulchan Menachem 3:86]; Sefer Haminhagim p. 118; Hayom Yom p. 92; Reshimos 4 p. 8 [Was the custom of Rebbe Rayatz and Rebbe Rashab. The Rebbe Rayatz told the Rebbe that it is a directive for the public and it was therefore publicized in Hayom Yom.] See Otzer Minhagei Chabad 138

Basis of custom in ruling of Admur in Siddur: In Igros Kodesh ibid the Rebbe explains our custom is rooted in the wording of Admur in his Siddur as Admur states “One needs to recite the blessing first and then afterwards say the Yehi ratzon”. The words “first and afterwards” are seemingly superfluous. Hence one must learn it is coming to teach us that one is to say the Yehi Ratzon immediately after the blessing of Haeitz. Thus, in conclusion Admur in the Siddur retracted his ruling from the Shulchan Aruch, and this is the source behind our custom. [Rebbe ibid]

The reason: The prohibition of making an interval between the blessing and eating is only a matter of Lechatchila in a case that the interval relates to the food. Now, since we Halachicly desire the Yehi Ratzon prayer to be recited as close as possible to the eating of the apple therefore in this case we allow even initially for one to say the Yehi Ratzon after the blessing, before the eating, as a time of need receives the same ruling as Bedieved. Now, regarding the reason why we desire the Yehi Ratzon prayer to be recited as close as possible to the eating of apple 1. See Sdei Chemed ibid who brings reasons according to Kabala for preceding the Yehi Ratzon to the eating 2. We desire the Yehi Ratzon to begin with a Bracha, similar to Tefilas Haderech [see 110:7] 3. We desire the Yehi Ratzon to be considered like a blessing in order to strengthen its power and effect. 4. A matter that is done for a good Omen must be grabbed at its first opportunity. Regarding why we do not precede the Yehi Ratzon to the blessing this is because a) It is similar to Leishev Bassukah that is not recited until after the blessing. [see 643] b) It is improper to precede the

request of man to the praise of Hashem in the blessing. [Rebbe ibid; see Alef Hamagen 583:13]

Alternative reason: It is only an interval if one says the Yehi Ratzon with Hashem’s name, while if Hashem’s name is not said, as is our custom, then it is not an interval. [Nitzutzei Rebbe 10 brought in Hiskashrus 547]

[29] Admur 271:15; Rama 271:5; Shiltei Hagiborim on Mordechai Brachos Remez 143 Os 15 in name of Teshuvas Hageonim; See Piskeiy Teshuvos 167:10

[30] Admur 299:2; Rama 271:5; M”B 271:26; See Piskeiy Teshuvos 167:10

Other opinions: Some Poskim rule that even by Havdalah, one is to recite Havdalah before eating the food and then repeat the blessing of Hamotzi. [M”A 271:12 in name of Ritzba]

[31] Admur 202:13 “There is no option to say the two blessings consecutively, as the second blessing would be an interval between the first blessing and its food”; M”A 206:3; Riem 1:4; Kneses Hagedola 206; Beir Heiytiv E.H. 62:3 in name of Riem; Kaf Hachaim 167:46;

Other opinions: Some Poskim rule that the second blessing does not serve as an interval between the first blessing and its eating. [So rule regarding one who recited Birchas Chasanim before Birchas Eirusin: Maharikash E.H. 62; Kneses Hagedola E.H. 62 in name of Rivash 82; Pischeiy Teshuvah E.H. 62:4; Zechor Leavraham 2 E.H. 2]

[32] Seder 9:1; Luach 6:1; Admur 167:9; 206:3; 271:15, 26; 25:18-20 and 432:6 regarding Birchas Hamitzvos; Michaber 167:6; Tur 167; Brachos 40a; Birchas Habayis Shaar 1:13; Ketzos Hashulchan 37:7

[33] Chayeh Adam in Nishmas Adam 5:12; Shaareiy Teshuvah 206:2; Erech Hashulchan 206:3; Tevuas Shur Y.D. 19; M”B 167:36; Birchas Habayis Shaar 1:13; Kaf Hachaim 167:44 that so is implication of Michaber 167:6 and so is proven from Poskim who invalidate even saying Amen which is one word; Kaf Hachaim 206:17; So rule regarding between two Mitzvos, such as between two pairs of Tzitzis: Olas Tamid 8:3; Elya Raba 8:13; P”M 8 A”A 14; Chayeh Adam 19:17; Kaf Hachaim 8:47

[34] The reason: As when one makes an interval between the blessing and eating it does not appear as if the blessing is counting on behalf of that food. [Admur 47:7]

[35] Admur 167:10 and 18; Taz 167:8; M”A 167:19; Beis Yosef 167; Mordechai Pesachim 35a; Rosh Pesachim 10:5; Tosafus Pesachim 101a; Ramban Pesachim 181; Peri Chadash 167:7; Elya Raba 167:13; Perach Shushan O.C. 1:14; Kneses Hagedola; Erech Hashulchan 167:4; Birkeiy Yosef 167:3 and Shiyurei Bracha 167:2; Zechor Leyitzchak 38; Chayeh Adam 5:11; M”B 167:43 that so rule almost all Poskim; Kaf Hachaim 167:58 that so is ruling even for Sephardim and we d not apply Saba”l in this case; See Hearos Ubiurim 765 p. 49 See Piskeiy Teshuvos 167:11

The reason: As the law regarding the person who hears the blessing should not be any less stringent than the law applicable to the person who said the blessing, and just as by the person who said the blessing we rule that if he speaks of unrelated matters between the blessing and eating that he must repeat the blessing being that he made an interval between the blessing and eating, so too, we apply this rule to one who spoke between his hearing of the blessing and his eating, as one who hears a blessing is like one who recited it himself. [Admur ibid; Taz 167:8; Beis Yosef 167; See Admur 104:5 regarding Shomeia Keoneh]

Other opinions: Some Poskim rule that if one of the participants spoke between him hearing the blessing and eating, then so long as the person who said the blessing has already eaten the food after his blessing, then they fulfill their obligation and may eat without repeating a new blessing beforehand. [Rama 167:6; Bach 167; Beis Yosef 167 in name of Rokeiach; See Kaf Hachaim 167:58] The same applies if any of the participants already ate the food. [Rikanti 59; Kneses Hagedola 167:81; Olas Tamid 167:10; Elya Raba 167:12; P”M 167 M”Z 8; See Kaf Hachaim 167:59]

If the Mivareich spoke: If the individual who recited the blessing spoke and invalidated his blessing, nonetheless the blessing remains valid for the participants and they may eat on the basis of his blessing. [P”M 167 M”Z 8; Ben Ish Chaiy Emor 16; M”B 213:15; 209:8; Shaar Hatziyon 213:18; Kaf Hachaim 167:59; Sdei Chemed Asifas Dinim Hefsek Yud; Yabia Omer 8:24; Mishneh Halachos 6:34] However, other Poskim rule the blessing is invalid for the listeners. [M”B 167:42 in implication of many Poskim, although concludes with Tzaruch Iyun] See Birchas Habayis 25:18 regarding Birchas Hamitzvos; See Piskeiy Teshuvos 167:12 in detail

[36] Admur 167:9; Michaber 167:6; Tur 167; Rebbe Yochanon in Brachos 40a; See Igros Kodesh 3:140; So rule also regarding Birchas Hamitzvos: Admur 25:19; 8:21; 432:6; 592:7; Olas Tamid 8:15; P”M 8 A”A 14; Kaf Hachaim 8:46

[37] The reason: As since he desires to eat the food when it is dipped in salt, therefore it is considered matters pertaining to the meal. [Admur 167:9; Taz 167:7; Bach 167; Beis Yosef 167; Olas Tamid 167:7; Kaf Hachaim 167:48]

[38] Admur 167:9 regarding “Tenu Leploni Lechol” and “Tenu Machal Lebiheima” that “since it is for the need of the meal even though it is not for the need of the bread of the blessing, it is not considered an interval”; Michaber 167:6; Rambam Brachos 1:8; Rav Sheishes 40a; Taz 167:7; M”A 167:17; Beis Yosef 167; M”B 167:37; Kaf Hachaim 167:47; Piskeiy Teshuvos 167 footnote 73

Does this apply by every blessing or just Hamotzi: Some Poskim suggest that the above lack of invalidation of meal related intervals only applies after the blessing of Hamotzi, however, by all other blessings if one spoke of matters pertaining to other foods of the meal or other matters of victim pertain to the fruit of the actual blessing, then it is considered an invalidating interval blessing and eating and a new blessing must be recited. [SSH”K 48 footnote 14 in name of Rav SZ”A; Piskeiy Teshuvos 167 footnote 73]

[39] Admur 167:9; Rama 167:6; Beis Yosef 167; Kol Bo 24; Kaf Hachaim 167:56

[40] See Admur 167:9 regarding switching rooms and the same should apply to talking

[41] See Kaf Hachaim 167:55; Piskeiy Teshuvos 167:10 footnotes 76-78

[42] Chazon Ish Dmaiy 15:5; Minchas Shlomo end of Sefer in Hashmatos; Piskeiy Teshuvos 167:10 footnotes 79-80

[43] Darkei Teshuvah Y.D. 19:47; Piskeiy Teshuvos 167:10 footnotes 79-80

[44] Hagahos Rav Akiva Eiger 158:3; Biur Halacha 158:11 “Mivareich”; Igros Moshe O.C. 2:53; Piskeiy Teshuvos 158:26-27 footnote 135; Unlike Shaareiy Teshuvah 167:13 in name of Birkeiy Yosef 167:13 that he should first eat less then a Kezayis of bread and then wash

[45] Admur 167:9; Michaber 167:6; Rambam Brachos 1:8

[46] Admur 167:9; Michaber 167:6; Rambam Brachos 1:8

[47] Olas Tamid 167:8; Elya Raba 167:9; P”M 167 A”A 18; Yifei Laleiv 167:11; Kaf Hachaim 167:49

[48] Admur 167:9; Michaber 167:6; Rav Sheishes 40a

[49] The reason: As this statement is for the need of the meal and is hence not considered an interval, as it is forbidden to eat prior to feeding one’s animals, as the verse [Devarim 11:5] states “Venasati Eisev Bisadecha Livhemtecha” and only afterwards it states “Veachalta Vesavata.” [Admur ibid; C.M. Hilchos Tzaar Baalei Chaim Kuntrus Achron 3 that it is Rabbinical; M”A 167:18; Tur 167; Brachos ibid; See Kaf Hachaim 167:50-56] Alternatively, the reason is because feeding one’s animals before one eats a meal is a Biblical obligation, and it is permitted for one to make an interval between the blessing and eating for the sake of a Biblical obligation. [M”A 271:12 in name of Ritzba]

[50] Kaf Hachaim 167:56

[51] Kaf Hachaim 167:48

[52] Or Zarua

[53] P”M 167 A”A 17; Pischei Olam 167:26; M”B 167:37

[54] Admur 167:9; See Admur 178:1 regarding Hefsek of switching areas while eating; Admur 8:21-22 regarding Hefsek of switching area between Mitzvos; Admur 166 regarding Hefsek of walking between washing and Hamotzi; Shaar Hatziyon 167:28 in name of Admur ibid; Birchas Habayis 1:14; Tehila Ledavid 166:3; Ketzos Hashulchan 37:7; Machsheves Chaim p. 135; Piskeiy Teshuvos 167:7; See regarding that walking in middle of a Mitzvah [in contrast to eating] is never a Hefsek: Admur 90:25; 104:2; Kuntrus Achron 8:5; 589:2; M”A 8:17

[55] The reason: As walking from one room to another is considered an interval. [Admur ibid]

[56] Tehila Ledavid 166:3

[57] Birchas Habayis 1:14; Piskeiy Teshuvos 167:7; See Tehila Ledavid 166:3; Some write based on him that that he may initially walk up to four cubits. [Rav Alyashvili]

[58] Implication of Admur 167:9; Tehila Ledavid 166:3; Birchas Habayis 1:14; 56:3; M”B 178:39 in name of Birchas Avraham; Piskeiy Teshuvos 167:7 footnote 58; So rule regarding switching areas between two Mitzvos, such as between two Talleisim: Admur 8:22; Michaber 8:13; M”A 8:17; 166:3; Birchas Avraham 117; Shalmei Tzibur p. 32; M”B 8:5 in name of Admur and M”A ibid that Yeish Machmirim; See Kaf Hachaim 8:50

Other opinions: Some Poskim rule that changing areas is never considered an interval, even if he went from inside to outside, unless he talked in-between. [Rama Y.D. 19:1 regarding Beis Hashehcita; Bach 8; Olas Tamid 8:17; Taz 8:11; Zera Emes 1:2; Chayeh Adam 12:5; M”B 8:34; Kaf Hachaim 8:50; Piskeiy Teshuvos 8:23-6 and 8:26 that so is the practical custom] The Poskim negate this opinion. [Michaber 8:13; M”A 8:17; Admur ibid] In Kuntrus Achron 8:5 Admur answers all the questions of the Taz and concludes “After answering all the questions of the Taz, certainly we rule like the Shulchan Aruch.”

[59] So rule regarding speaking and the same should apply regarding switching rooms: Admur 167:10 and 18; Taz 167:8; M”A 167:19; Mordechai Pesachim 35a; Rosh Pesachim 10:5; Tosafus Pesachim 101a; See Hearos Ubiurim 765 p. 49

[60] Tehila Ledavid 166:3

[61] Admur 167:9

[62] See Admur 178:1; 8:21-22; Omitted from Shaar Hatziyon ibid; See Piskeiy Teshuvos 167:7 footnote 57

[63] Admur 167:9; Birchas Habayis 1:14; 56:3

[64] See Admur 185:3

[65] Contradiction in Admur: Vetzaruch Iyun as to how this does not contradict the ruling in Seder 9:4 and 167:6 in parentheses that one must repeat the blessing if it was said prior to the food being in front of him, and here in this case the food is in one room while he is reciting the blessing in a second room. However, perhaps one can explain that the case refers to a room with an open door in which case he can see his meal food, and it is hence considered as if it is in front of him. However, the question still remains as to why in this case we don’t simply tell the person to take the food with him into the next room as who is forcing him to specifically eat the food in the room with the feces and hence why is this considered a case of that it is not possible to do otherwise. Vetzaruch Iyun.

[66] See Admur 178:1; 8:21-22

[67] Seder 9:2; Luach 6:2; Admur 206:3; 8 Kuntrus Achron 5; Rama 206:3; M”A 206:4; Taz 206; Shibulei Haleket 166; Abudarham Brachos Shaar Rishon in name of Rabbeinu Gershon; Elya Raba 206:4; M”B 167:34; Birchas Habayis Shaar 1:12; Ketzos Hashulchan 37:7; See Bava Kama 73b; See Piskeiy Teshuvos 167:7-8

[68] Admur 206:3; M”A 206:4; Kneses Hagedola 206; Olas Tamid 206:3; Elya Raba 206:5; Chesed Lealafim 206:3; Ben Ish Chaiy Balak 3; M”B 206:12; 487:4; 124:34 brings both opinions; Shaar Hatziyon 206:10; 487:2; Kaf Hachaim 167:44; 206:15; 582:9; Piskeiy Teshuvos 206:9

Other Opinions: Some Poskim rule that it contains four words “Shalom Aleichem Rebbe Mori.” [Beis Yosef 206 in name of Shivlei Haleket; Levush; Taz 206:3; P”M 487; M”B 267:9; 124:34 brings both opinions; See Kaf Hachaim 206:15 ]

[69] See Sdei Chemed Kelalim Taf Peas Hasadeh Mareches Hei; Piskeiy Teshuvos 206:9

[70] M”A 167:3; 206:2; 296:4; Birchas Habayis Shaar 1:15; Piskeiy Teshuvos 167:7

[71] See below; Accordingly, when eating two foods together and one of the foods is the main food, such as a cracker dipped in a dip then one is to make sure to first eat and chew on the main food. [Piskeiy Teshuvos 167:7 footnote 59]

One accidentally began eating the wrong food: If one began accidentally eating the wrong food after saying the blessing, then some Poskim rule that it is considered an interval which requires the blessing to be repeated. [Taz 212:6; P”M 212 M”Z 6] However, other Poskim rule that it is not considered an interval and one is to hence remove that food from his mouth and eat the food on which a blessing was said without repeating the blessing. [M”A 209:5; M”B 209:8] Practically, we rule that Safek Brachos Lihakel and hence a blessing is not to be repeated. [Birchas Habayis 1:15; See Daas Torah 167; Piskeiy Teshuvos 167:7 and 206:8]

[72] See Darkei Teshuvah Y.D. 19:45; M”B 25:29; Piskeiy Teshuvos 167:8

[73] Birchas Habayis 38:2; Piskeiy Teshuvos 167:8

[74] Minchas Yitzchak 7:9; Shevet Halevi 5:16 based on M”A 124:14; Piskeiy Teshuvos 167:8

[75] Betzel Hachochma 4:87; 5:107; Piskeiy Teshuvos 167:8

[76] Seder ibid; Luach ibid; Admur ibid; M”A ibid; Beis Yosef 250 in name of Rada even if long time delay; Abudarham ibid; Elya Raba 206:4; Erech Hashulchan 206:3; P”M 206 A”A 4; Chayeh Adam 5:9; Kitzur SHU”A 50:5; Kaf Hachaim 167:44; 206:16

Other opinions: Some Poskim rule that if one delayed more than Kdei Dibbur, then the blessing is invalid. [Beis Yosef 206 in name of Shivlei Haleket; Perach Shushan; Kaf Hachaim 206:16]

[77] Beis Yosef ibid; Abudarham ibid; Kaf Hachaim ibid; Shulchan Hatahos 206:5; Piskeiy Teshuvos 206:9

[78] Birchas Habayis 1:15; Piskeiy Teshuvos 167:7 footnote 54

An action which takes much time and attention: Some Poskim rule that an action which takes much time and attention is considered an interval even Bedieved if they are not related the meal, and requires the blessing to be repeated, and it is only by actions of minimal attention that do not invalidate the blessing. [Birchas Habayis 1:17 in name of Tevuas Shur; Piskeiy Teshuvos ibid footnote 54 and 65]

[79] Seder 9:2; Luach 6:2; Admur 206:3 and 167:3, 8-9; Bach 167; Elya Raba 202; Kitzur SHU”A 50:5; Kaf Hachaim 206:21; Ketzos Hashulchan 55:3

A large silent Hefsek: See Shaareiy Teshuvah and Elya Raba 202:1 who imply that whenever there will be a large Hefsek, then one is to first peel the fruit even though it will compromise its Shleimus and is Letzorech Achila.

[80] Seder ibid; Luach ibid; Admur 206:3 and 168:1; Shelah Shaar Haosiyos Os Kuf and Dinei Birchas Hanehnin Kelal 5:4; Elya Raba 202:1; See also Seder 10:6; Luach 3:6; M”A 211:1; Rambam Brachos 7:4; Brachos 39a

[81] Admur 167:3; Ketzos Hashulchan 37:

[82] Taz 167:4; M”B 167:79; Birchas Habayios 7:20; Piskeiy Teshuvos 167:7 footnote 55

One’s wife: Some Poskim rule that it is permitted for the husband to cut his wife a slice of bread prior to eating it himself. [Birchas Habayios 7:20]

[83] Admur 206:15; Sefer Chassidim 111; 852; Elya Raba 202:1; Yifei Laleiv 3:116-17; Shaareiy Teshuvah 202:1; Kaf Hachaim 157:10; 170:82; 206:22; ; Birchas Habayis Shaar 1:11; Sefer Shemiras Haguf Vihanefesh [Lerner] 40:4; Ketzos Hashulchan 55:4; Piskeiy Teshuvos 206:12 footnote 40

[84] The reason: It is not to be done after the blessing due to it being a belittlement of the blessing. [Admur ibid; M”A and Taz 296:2; Elya Raba 202:1; See also Admur 296:5]

[85] Admur 190:5 “If in front of the listeners there are empty cups, then he may pour a small amount of the wine of the Kos Shel Bracha into each and every one of their cups, after he completes reciting the blessing of Hagafen, prior to him drinking from it in order so the listeners drink from a cup that is not blemished. This applies also in the case that their cups already contain wine, but the wine is blemished, that he may pour it in order to fix their wine prior to him drinking from it”; Ketzos Hashulchan 46:11; M”B 182:23; 190:4; See Piskeiy Teshuvos 182:2; Regarding pouring into Pagum cups: Admur ibid and 271:29 “There is no requirement for the Mikadesh to pour from the wine in his cup to the cups of wine in front of the listeners which are fulfilling their obligation with hearing him make kiddush unless the wine in their cup is blemished, in which case he needs to pour his wine into each and every cup prior to him tasting it in order so they all drink from wine that is not blemished which is the Mitzvah Min Hamuvchar.”; Michaber 190:1; 182:4; 271:17; Tosafus Brachos 47a and Pesachim 106a; the Rashba Brachos 47a; Rosh Brachos 7:15 Pesachim 10:16; Bach 190; Taz 190:1; 182:4; Kaf Hachaim 184:24; Regarding pouring into empty cup for next day’s Kiddush: Admur 271:20; Michaber 271:11; Rabbeinu Yerucham 1 Nesiv 12

The Chabad custom: Rabbi Binyamin Klein, the Rebbe’s secretary, testified that he noticed that the Rebbe would follow this custom, as he would first pour the wine into a separate cup on behalf of his wife the Rebbetzin and only then drink from it himself. However, Rabbi Labele Groner states that the Rebbe would give her to drink directly from the cup. Perhaps both testimonies are accurate and the former was done by the Rebbe when there were guests by the table, while the latter was done he was eating alone with his wife [See Maaseh Melech in name of Rav Chesed Halbershtam likewise testifies to have witnessed both customs by the Rebbe]; Rabbi Eli Landau Shlita likewise testifies that the above was the custom followed in his father’s home when there were guests around and they could not give him from the actual cup, although when there was only family around then they would give from the actual cup.

Other opinions: Some Poskim write that the custom is not like this approach to have the Mivareich delay his drinking in order to first pour into the other cups. [Taz 182:4; P”M 182 M”Z 4 “seemingly the custom is that the Mivareich drinks the wine first”; Piskeiy Teshuvos 271:40 “Today this is no longer the custom to pour first for the participants”] See Piskeiy Teshuvos 182:2 footnote 12 who seems to understand from these Poskim that therefore it should not be done initially, and hence lists the option of pouring from the battle after the drinking as the first option and this option he only lists as the alternative. In Piskeiy Teshuvos 271 footnote 397 he writes that the reason that this custom is no longer followed is because we worry that the Mikadeish may speak in between. Vetzaruch Iyun

The advantage of this option: All the participants drink unblemished wine which was all use for the actual kiddush.

The disadvantage of this option: There is a delay for the Mikadesh until he drinks the wine. [However, since this delay is justified it is unclear if it is truly viewed as a Halachic disadvantage]

[86] The reason that this is not considered an interval: Distributing the wine at this time is not considered an interval between the blessing and the drinking being that it is being done for the need of the drinking of the listeners, as when he says the blessing it is as if they have said the blessed being that they fulfill their obligation with his blessing. [Admur 190:5; P”M 182 M”Z 4; See also Admur 271:20 “One should not make an interval between the blessing and the tasting for no reason,” which teaches us that an interval for spilling the wine is allowed to be done prior to drinking if it carries with it some halachic advantage] In other words, since the listeners are fulfilling their obligation together with the person saying the blessing, thus them drinking the wine first is just as justified as the person saying the blessing drinking the wine. Vetzaruch Iyun from Admur 167:20 in which he rules regarding Hamotzi that the pieces of bread should not be distributed until the person who said Hamotzi first eats from the bread as the distribution is considered an interval. Seemingly, however, one must say that in that case it is considered an interval being that the listeners lose nothing out from waiting [as well as that the custom is for them to say their own blessing when they receive the bread], in contrast to here that if the distribution is delayed until after he drinks from the wine, then their drinking will be blemished. Vetzaruch Iyun if this would apply even by the night Kiddush, in which there is a requirement to drink Malei Lugmav to be Yotzei, and hence while from the aspect of the blessing of Hagafen it would not be an interval, as they are all drinking the wine based on the blessing, perhaps it would be considered an interval to the blessing of Mikdesh Hashabbos in which they all need the person who made the kiddush to drink it in order for them to be Yotzei.

The reason it is not considered a shame for the blessing: See Admur 271:20 that pouring the wine after kiddush before tasting is considered a shame for the blessing, and hence is to be avoided if there is no need. In this case, however, one can argue that not only is it considered a case of need but that is not even considered a shame being that this wine is the wine that will be drunk by the listeners.

[87] Elya Raba 202:1; Shelah Shaar Haosiyos Os Kuf and Dinei Birchas Hanehnin Kelal 5:4; Shaareiy Teshuvah 202:1; Chesed Leavraham 206:3; Ben ish Chaiy Balak 3; M”B 206:12; Birchas Habayis Shaar 1:8; Kaf Hachaim 206:22; Piskeiy Teshuvos 167:8 footnote 63

[88] See Birchas Habayis 1:8; Piskeiy Teshuvos 206:11

[89] See Shaareiy Teshuvah 202:1; Birchas Habayis Shaar 1:9; Piskeiy Teshuvos 206:14

[90] Kaf Hachaim 206:22; Piskeiy Teshuvos 206:14

[91] Seder 9:1; Luach 6:1; Admur 167:9; M”A 167:16; Shelah Shaar Haosiyos Kuf p. 81; Olas Tamid 167:11; Kaf Hachaim [Falagi] 23:7; Ben Ish Chaiy Emor 14; Kaf Hachaim 167:45; Ketzos Hashulchan 37:7 footnote 24

[92] The reason: As the blessing recited is only on the swallowing of the food and not on the chewing as can be seen from the fact that one who chews and does not swallow does not need to recite a blessing. [Admur 167:9]

If he entered a Revius/Kezayis into his mouth: See Admur Seder 8:11 and Luach 8:12 that tasting a Revius or more requires a blessing even without swallowing. This implies that if he enters a Revius of food into his mouth and tastes it, then he may talk before swallowing. Vetzaruch Iyun!

[93] Admur 174:11; Michaber 170:1; 174:8; Rambam Brachos 7:6; Taanis 5b; Birkeiy Yosef 170:1; Aruch Hashulchan 170:1-2; Ketzos Hashulchan 39:2; Sefer Shemiras Haguf Vihanefesh [Lerner] 24; Shemiras Hanefesh Kehilchasa 7:27; Piskeiy Teshuvos 170:1

[94] Admur 167:9; Kaf Hachaim 167:45; Shaar Hatziyon 167:28; Birchas Habayis 1:14 adds one should not walk even within the same room more than two Amos

The reason: As walking from one place to another is also considered an interval. [Admur ibid]

[95] M”B 167:35; See Admur in 168:7, Seder 8:10, Luach 2:11 that any amount of eating requires a blessing, and hence once any amount is swallowed there is no longer an interval involved.

[96] Seder ibid “It is questionable whether he must repeat the blessing”; Luach ibid; Admur 167:9 “It is possible that he must repeat the blessing”; M”A ibid; Shelah ibid; Olas Tamid ibid; M”B 167:35; See Hearos Ubiurim 794:56

The reason: As the blessing is only on the swallowing and not on the chewing, as one who chews and does not swallow does not need to say a blessing. [Admur 167:9; See also Seder 8:11, Luach 8:12 that “Benefit is considered the benefit of one’s stomach [i.e. swallowing]; second opinion in Michaber 210:2; Tosafus Brachos 14a in name of Rabbeinu Chananel in interpretation of Braisa “Tasting does not need a blessing”; Rosh 2:6 [see Beis Yosef] M”A 211:7 and 9-10 that this is the main opinion] Thus, if one speaks before swallowing it is as if he spoke between the blessing and eating, and another blessing is required. On the other hand, perhaps the chewing is considered the beginning of the eating and hence it is not considered an interval. [See Shaar Hatziyon 167:30; Halachos Ketanos 2:33; Admur 432:7 regarding talking in middle of Bedikas Chameitz] Likewise, perhaps swallowing is only required when one intends to merely taste the food, while by one who desires to eat the food then swallowing is not required. [Halachos Ketanos brought next]

Other opinions: Some Poskim rule the blessing is not required to be repeated, as tasting the food in one’s mouth suffices, and the only reason why by taste we exempt one who does not swallow is because his intent is to taste. [Halachos Ketanos 2:33; Leket Yosher p 39; Meiri Brachos 40a; Erech Hashulchan 167:3; Tal Oros p. 4; Mor Uketzia 210; Kol Gadol of Maharam Chaviv 10; Bigdei Yesha; Magen Giborim; Chayeh Adam 49, brought in M”B 167:35; See Yabia Omer 5:16] Other Poskim rule one is required to repeat the blessing. [Elya Raba, brought in Shaar Hatziyon 167:30; Beis Menucha 2, brought in Kaf Hachaim ibid]

[97] Ben Ish Chaiy Emor 14; Shaar Hatziyon 167:30; Kaf Hachaim 167:45; Ketzos Hashulchan 37 footnote 24

[98] Ketzos Hashulchan 37 footnote 24, although concludes with Tzaruch Iyun as to why this option was omitted from the Poskim

[99] Admur 167:4; See Kaf hachaim 167:15; Piskeiy Teshuvos 167:14

[100] 1^st opinion in Admur ibid; 1^st opinion in Yerushalmi Brachos 6:1; 1^st opinion in Rokeiach 329; Implication of Rama 167:1 who says one must distribute a Kezayis to each eater; M”A 167:7 learns from Rama that it is an obligation to eat a Kezayis and M”A concludes that one is initially to be stringent like this opinion; Bach 475; Olas Tamid 167:11; Arizal in Shaar Hamitzvos Parshas Eikev; Yifei Laleiv 167:2; M”B 167:35 concludes it is proper to follow this opinion; Vetzaruch Iyun if Admur learns this opinion to require a Kezayis in all situations, or only when eating with others.

[101] See Degul Merivava 167 and Kaf Hachaim 167:15 brought in coming footnotes; However, see Piskeiy Teshuvos ibid for other reasons why one should eat a Kezayis without interval which would apply to any eater

[102] Olas Tamid 167:11; Machatzis Hashekel 167:16 learns from a combination of rulings in M”A 167:7 and 167:16 that one is not to talk until he swallows a full Kezayis; M”B 167:35 concludes it is proper to follow this opinion not to talk until one swallows a Kezayis unless in a time of need; Kaf Hachaim 167:15 and 45

[103] The reason: As less than a Kezayis is not considered eating. [Olas Tamid 167:11; Kaf Hachaim 167:15] This opinion implies that Hamotzi may only be said over a Kezayis of bread, in clear contradiction to the ruling elsewhere [Admur 168:7 and 167:4; Seder 8:10 and Luach 2:11 regarding Bracha Rishona; Michaber 168:9; 210:1; Yerushalmi Brachos 7:1; Rambam Brachos 3:12] that Hamotzi may be said on any amount. The Degul Merivava 167 addresses this question and states that the intent of this ruling is not to say that perhaps only a Kezayis requires a blessing of Hamotzi, but rather that perhaps in order for the blessing of Hamotzi to cover an entire meal, one must eat a Kezayis of bread. On this the Machatzis Hashekel ibid states that it must initially be eaten without interval. Thus, the above ruling of the stringent opinion is only relevant when eating a meal, and not if one simply wants to taste a piece of bread. [So concludes Degul Merivava ibid; Shulchan Hatahor 167:4 and 177:1; Kaf Hachaim 167:15] However, Admur ibid implies that a) the entire discussion of Rama 167:1 is only regarding laws of Derech Eretz and not Brachos, and hence one is to eat a Kezayis simultaneously due to Derech Eretz and b) This law only applies when eating with others. Vetzaruch Iyun! See Ashel Avraham Butchach 167 that the reason is in order to approximate the blessing of Netilas Yadayim to the Kezayis

[104] 2^nd opinion in Admur ibid; 2^nd opinion in Yerushalmi Brachos 6:1; 2^nd opinion in Rokeiach 329, brought in Beis Yosef 167; Opinion in M”A ibid and that so is the custom [however he personally concludes to be stringent]

[105] The reason: As Hamotzi may be said on any amount of bread. [Admur ibid]

[106] Ketzos Hashulchan 37 footnote 22 that so is implied from Admur. This is implied from Admur 176:4 who rules the custom is like the 2^nd opinion and from Admur 167:9 who omits this ruling of the M”A

[107] Machatzis Hashekel 167:16; M”B 167:35 concludes it is proper to follow this opinion not to talk until one swallows a Kezayis unless in a time of need; Kaf Hachaim 167:15 and 45

[108] See Birchas Habayis Shaar 1:10; Piskeiy Teshuvos 206:12

[109] Admur 167:9; Seder 9:1; Luach 6:1; M”A 167:16; Shelah Shaar Haosiyos Kuf; Ketzos Hashulchan 37:7; If however he initially had in mind to simply taste the food and spit it out after saying the blessing then it is a blessing in vain according to all. [Seder 8:11, Luach 8:12; Michaber 210:2; M”A 211:7; Tosafus Brachos 14a in name of Rabbeinu Chananel in interpretation of Braisa “Tasting does not need a blessing”; Rosh 2:6]

If he entered a Revius:Kezayis into his mouth: See Admur Seder 8:11 and Luach 8:12 that tasting a Revius or more requires a blessing even without swallowing. This implies that if he entered a Revius of food into his mouth and tasted it, then he may talk before swallowing. Vetzaruch Iyun!

[110] Bach end of 206; Shaareiy Teshuvah 202:1; M”B 296:3; See Kaf Hachaim Yoreh Deah 89:6 regarding if said blessing on milk within six hours of meat; Admur 299:3 regarding if said blessing

[111] See Shaareiy Teshuvah 202:1

The reason: As one who eats spoiled food transgresses Bal Teshaktzu, which is Biblical according to some opinions. [Shaareiy Teshuvah 202:1] Alternatively, spoiled food that is inedible does not receive a blessing [Admur 204:2; Seder 7:22; Ketzos Hashulchan 50:2], and hence even if he were to swallow it, it would still be a blessing in vain.

[112] Shaareiy Teshuvah 202:1

[113] Levushei Mordechai Kama 29; See Piskeiy Teshuvos 167:13 footnote 94

The reason: As this may possibly cause the blessing to be in vain, as explained above.

Other opinions: Some Poskim rule one may stop to answer Kaddish:Kedusha prior to swallowing the food, as in such a case one may rely on the lenient opinions. [Birchas Habayis 1:15; Yabia Omer 5:16]

[114] Yabia Omer 5:16; Piskeiy Teshuvos 167:13 footnote 94

3. Hefsek – Making an interruption between the blessing and eating or drinking

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