6. Is prayer a Hefsek:[1]

Stopping in middle of one’s eating for the sake of prayer is [in of itself] not considered an interval. The following is the application of this law regarding a meal of bread, and non-Hamotzi foods and beverages:

Bread meal: One who was in middle of eating a meal of bread and stopped his meal in order to pray, may resume eating without a blessing after the conclusion of his prayer so long as one did not remove his mind from eating any further.[2] This applies even if one went to a different area to pray such as a different room in the home, or even if he went to Shul, and remained there a long time.[3] Nevertheless, regarding Netilas Yadayim, some Poskim[4] rule that it is considered an interval which requires re-washing with a blessing unless one consciously guarded his hands in the interim, while other Poskim[5] rule that it is not considered integral even regarding washing. [Practically, if he went to Shul, then after his return to the meal one is to re-wash his hands without a blessing, if he removed his mind from his hands.[6]]

Non-Hamotzi foods:[7] Likewise, one who was in middle of eating any other food or drinking any beverage, may resume eating and drinking without repeating the blessing [so long as no other form of interval took place, such as leaving his area and going to Shul]. [If however one did switch areas for the sake of the prayer, this is subject to the same laws as anyone who switches areas during eating which is subject to the bylaws explained in chapter 20. The fact that one changed areas for the sake of prayer makes no difference neither for leniency or stringency in these laws.]

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[1] Admur 178:7 “But the blessing of Hamotzi, according to all opinions [unlike Netilas Yadayim] is not required to be repeated even if one went to the synagogue to pray and remain there for a long time.”; Admur 271:11; Michaber 178:6; Tur 178; Tana Kama of Rebbe Yehuda in Braisa Pesachim 102a; Tosafus Pesachim ibid and Chulin 87a; Rosh Pesachim 10:24; Chulin 6:6; P”M 178 A”A 13 that so applies even according to M”A 178:13; Chayeh Adama 44:5; Derech Hachiam 1; See also Taz 178:10; Elya Raba 178:10; Olas Tamid 178:3; Kaf Hachaim 178:35-37; Piskeiy Teshuvos 178:20

[2] The reason: Prayer is not considered an interval during the meal even if one was forced to stop his meal and pray due to lack of time left in the day to finish the meal and pray afterwards. Now, although it is not possible for one to eat or drink anything while praying, nonetheless, it is not considered an interval due to this. [Admur ibid; Michaber ibid] In this regard, it is not similar to Birchas Hamazon which is considered an interval due to this reason to require a new blessing over the cup of wine after Birchas Hamazon being that it is not possible to drink during the recital of Birchas Hamazon. The reason it is not similar is because Birchas Hamazon is considered a removal of the mind from what one ate and drank prior to this point, in contrast to prayer which is not. [Admur ibid; Taz 178:10; Levush; Beis Yosef 178; Tur 178; Kaf Hachaim 178:35] Alternatively, the reason it is not similar to Birchas Hamazon is because prayer does not represent the end of a meal as one was not prohibited in eating during the time of the prayer, as if one wanted he could choose to eat at the time of his prayer, and he could choose to pray afterwards. Now, even if their remained no more time in the day to Daven afterwards, in which case he is obligated to stop his meal and Daven, and it is hence forbidden for him to eat any more, nevertheless, he is only prohibited in eating a Seudas Keva due to worry that he may be drawn into it, and miss Zeman Tefila. However, a mere taste was permitted for him during the time of prayer, and therefore his prayer is not considered an interval during the meal. (Furthermore, the only reason for the eating prohibition is due to the arrival of Zeman Tefila, and afterwards he return to his initial allowance.) [Admur 271:11]  

[3] Admur ibid; Braisa Pesachim 102b; Olas Tamid 178:3 in opinion of Rama ibid; Elya Raba 178:10; Shelah Hakadosh p. 261; Mamar Mordechai 178:15; See Kaf Hachaim 178:36-37, although concludes Sfaek Brachos Lihakel

Other opinions: Some Poskim rule that if one switched areas in the interim for the sake of prayer, then he must repeat the before blessing. [Taz 178:10; Olas Tamid 178:3 in opinion of Michaber ibid; Birchas Avraham 4:104; Kneses Hagedola 178:3; Kaf Hachaim 178:36; Shaar Hatizyon 178:42]

[4] Yeish Mi Sheomer in Admur ibid; M”A 178:13; Beis Menucha 178:8;

[5] Conclusion of Admur ibid based on 92:5; Elya Raba 178:11; Even Haozer 178:6; Rashal in Yam Shel Shlomo Perek Kisuiy Hadam 10; Zechor Leavraham Os Samech; Shaareiy Teshuvah 178:10

[6] Kaf Hachaim 178:37

[7] Kaf Hachaim 178:38; Piskeiy Teshuvos 178:20

Other opinions: Some Poskim rule that by foods of Borei Nefashos, even a prayer is defined as a Hefsek, and hence one who Davened must repeat the blessing prior to finishing eating. [Birchas Habayis 20:20; Aruch Hashulchan 178:15]