
Chapter 19: Hefsek – Blessing repetition due to Hefsek, Nimlach, & Hesech Hadas during eating[1]
*Important notes:
#1: It is important to clarify that the laws of Hefsek also apply between the recital of the blessing and the eating. These laws have been clarified in chapter 7 Halachas 3-4 regarding one who spoke, did an action, switched areas, or performed another interval between the blessing and the eating and swallowing of the food. The focus of this chapter however is specifically regarding when a blessing must be repeated after one has said the blessing and eaten and swallowed the food.
#2: This chapter will not discuss the laws of whether the before blessing is to be repeated upon a second food of that same blessing being eaten, which was already explained in detail in chapter 7 Halacha 17! This chapter focuses on reasons that may require the before blessing to be repeated even when one was in the middle of eating his original food.
Introduction:[2] This chapter focuses on a new general subject relevant to all before blessings, and although relevant to the general rules of before blessings explained in chapter 7, due to its complexity and length we have dedicated a full chapter to the subject. The topic at hand is regarding the expiration of a before blessing and the requirement for it to be repeated. There are various reasons for why a before blessing that was said over food may need to be repeated, either over that same food or over a different food of that same blessing. One of these causes of repetition is due to Hesech Hadas, which is the removal of the mind of the person from the blessing that was said. Another reason and cause for needing to repeat a blessing is known as Hefsek which occurs upon switching locations [i.e. Shinuiy Makom]. The former aspect of Hesech Hadas will be explained in this chapter, while the latter aspect of Hefsek and Shinuiy Makom will be discussed in the next chapter, chapter 20. These chapters do not discuss the concept of Hefsek between the blessing and eating, nor do they discuss when a second food is considered included in the original blessing which was said on a first foods, as explained above in the note.
The concept of Hefsek versus Hesech Hadas:[3] Throughout the laws of blessing repetition explained this and the next chapter, we find the terms Hesech Hadas and Hefsek used intermittently in the cases that require blessing repetition. In truth, it is a Hefsek within the eating which requires blessing repetition and not necessarily mere Hesech Hadas. Hence every Hesech Hadas that requires blessing repetition, in the scenarios to be explained, has reached the definition of a Hefsek and hence requires repetition. However, not every Hefsek is due to Hesech Hadas, such as in the scenario that one changed locations in which no Hesech Hadas has taken place, but it is nonetheless considered a Hefsek.[4] Likewise, not every Hesech Hadas is considered a Hefsek, and hence may not require repetition.
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- The matters that can obligate repetition of the before blessing:
There are various reasons for why a before blessing that was said over food may need to be repeated, either over that same food or over a different food of that same blessing.
- Speaking and other intervals: Speaking, and the performance of actions and other intervals are not considered a Hefsek which requires a blessing to be repeated unless they took place between the blessing and initial eating as explained in length in chapter 7 Halacha 3-4, and as will be explained in Halacha 7-8. However, once one has eaten and swallowed the initial food of the blessing, simply speaking and doing other actions between bites, do not constitute an interval to require blessing repetition, unless one of the following has taken place:
- Hesech Hadas: There are various different types of Hesech Hadas, or removal of the mind that may require blessing repetition. 1) A resolve to not eat any more of the food may require one to repeat the before blessing if one reconsiders. This is known as Nimlach. [Halacha 2] Likewise, 2) the recital of an after blessing is considered Hesech Hadas which requires blessing repetition. [Halacha 4-5] 3) Sleeping [Halacha 7] 4) prayer [Halacha 8], 5) Speech and other actions [Halachas 9-10] 6) using the bathroom [Halacha 9], are all under discussion as to whether they are considered a removal of the mind.
- Shinuiy Makom: Changing locations, such as going from one room to another, or inside to out and vice a versa may require one to repeat the before blessing. Due to the length of this topic, a full chapter has been dedicated to it and will be discussed in Chapter 20!
- Ikkul: If enough time has passed for one to digest the food eaten, then he may be required to repeat the before blessing if he decides to further eat. This matter is relevant to both the before and after blessing, and will be discussed in chapter 21 which is the chapter dealing with the laws of after blessings.
- Hesech Daas – Nimlach: Decided to stop eating and then changed his mind:[5]
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.
- By non-Hamotzi foods:[6]
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.[7] [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.[8] 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.[9]]
The law by a guest or family member:[10] 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”:[11] 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”:[12] 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”:[13] 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[14], or told the individual that he may continue eating[15], 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.[16] [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.[17]
Summary · If one decides to stop eating non-Hamotzi food and later changes their mind, a new blessing must be recited before continuing. · Statements like “Let’s recite an after blessing” are treated as an intention to stop eating (Hesech Hadas), requiring a new blessing if eating is resumed. · Guests who decide to stop eating can continue eating without a new blessing if the host is still eating, unless they explicitly decided to stop eating regardless of the host’s actions. · If the host says “Let’s recite an after blessing” and this is not contested, all meal participants must recite a new blessing before continuing to eat. · If a guest makes a similar statement but the host does not consent or continues eating, the guest may resume eating without a new blessing, unless they had explicitly decided to stop.
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- During a Hamotzi meal:[18]
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.
- Only intended to eat or drink certain amount and then changed mind:
Non-Hamotzi foods:[19] One who recited a blessing on Non-Hamotzi food or drink and had intent at the time of the blessing to only eat one or two of that food, such as one or two fruits, and to only drink one or 2 cups of the beverage, then if he decides to eat or drink more than his initial intent, then he must repeat the before blessing prior to doing so. This applies even if he changes his mind while he is still in the middle of eating the original amount of food or drink. [However, an after blessing is not recited until he finishes all of his eating or drinking.]
Hamotzi meal: By a Hamotzi meal, one who recited Hamotzi with intent at the time of the blessing to only eat one or two slices of bread, then if he decides to eat more bread then this matter is subject to the same debate explained in Halacha 2b regarding one who decides in the middle of a meal no longer continue eating, in which we conclude that Safek Brachos Lihakel and hence if one decides to eat more bread, a blessing is not to be repeated.[20] This, however, only applies if one has more bread at home, if however one has to leave his home to retreat more bread or somehow unexpectedly received more bread, or was informed that indeed he has more bread at home, then a new blessing must be repeated prior to eating more bread.[21]
- Only intended to eat one food, and another food of same blessing arrived:
See chapter 7 Halacha 19 for the full details of this matter of when a new blessing must be repeated.
- Saying a Bracha Achrona:[22]
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.[23] 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.[24] [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:[25] 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[26]] 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.[27]]
Intentionally saying the after blessing despite plan to continue eating or drinking:[28] 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:[29] Some Poskim[30] 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.[31]] Other Poskim[32], 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.[33] 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.[34] 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:[35] 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.
Summary: Ø Intentionally reciting an after blessing signals a cessation of eating, and requires a new before blessing if one resumes eating, unless the after blessing was made in error. Ø One should avoid reciting an after blessing if planning to continue eating or drinking immediately thereafter. Ø An after blessing generally covers all foods consumed unless intentionally specified otherwise, but this can lead to disputes among authorities regarding subsequent blessings and hence should be avoided. To prevent complications, it is best to delay the after blessing until all food is consumed, or have clear intent to exempt specific foods. Ø If two foods require different after blessings, reciting one does not necessitate a new before blessing for the other.
Q&A After finishing the after blessing, is it permitted for one to swallow leftover food found in between one’s teeth and gums or must he spit it out or recite a new before blessing?[36] It is permitted for one to swallow this leftover food found in his mouth even after concluding the after blessing.
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- Kiddush – Reciting Kiddush in middle of meal on Erev Shabbos serves as a Hefsek:[37]
One who is in the midst of a meal on Erev Shabbos and recites Kiddush upon the arrival of sunset, then it is disputed as to whether one has to say another blessing of Hamotzi on the bread that he eats after Kiddush. Some Poskim[38] say the saying of Kiddush over wine is considered an interval between the previous blessing of Hamotzi and the bread.[39] However, it is not considered an interval to require a new blessing of Hagafen.[40] Other Poskim[41] hold it is not considered an interval and hence a new blessing is not to be said over the bread eaten after Kiddush.[42] Practically we rule leniently when it comes to a questionable blessing [and hence Hamotzi is not to be repeated].[43] However, it is best to avoid the situation all together when possible and stop ones meal and recite Birchas Hamazon prior to the arrival of the time of Kiddush.[44]
- Sleeping – Resuming eating after falling asleep:[45]
- A Hamotzi meal:
Temporary sleep – Shinas Araiy:[46] One who in middle of a Hamotzi meal slept a temporary sleep [i.e. less than 30 minutes or on couch or chair[47] and prior to the passing of Shiur Ikkul] may upon awakening continue to eat his meal [i.e. bread, meal foods, and drinks] without a blessing. [If he decides to eat more bread after sleeping a temporary sleep, then he should reperform Netilas Yadayim for the bread, although without a blessing.[48]]
Set sleep – Shinas Keva:[49] One who slept a Shinas Keva [i.e. 30 minutes on bed[50]] in middle of a Hamotzi meal must repeat the before blessing upon awakening [i.e. Hamotzi on bread if he plans to eat more bread, Shehakol on meat if he does not plan to eat more bread, etc etc].[51] This applies even if he went to sleep in his eating location and did switch areas in the interim. [If he decides to eat more bread after sleeping a set sleep, then he is also required to reperform Netilas Yadayim for the bread, and is to recite a blessing upon washing.[52]]
- A non-Hamotzi food:
Temporary sleep – Shinas Araiy:[53] One who after eating a food or drink [prior to reciting an after blessing and prior to having intent to no longer eat any further, and prior to the passing of Shiur Ikkul] slept a temporary sleep [i.e. less than 30 minutes or on a couch or chair[54]], is not required to repeat the blessing on that food upon awakening, just as we rule regarding a Hamotzi meal [so long as no other form of interval took place, such as leaving his area to go to sleep[55]]. [If however one did switch areas for the sake of the nap, then this is subject to the same laws as anyone who switches areas during eating which is subject to the bylaws explained in chapter 20.]
Standard sleep – Shinas Keva:[56] However, one who slept a Shinas Keva, on their bed, must repeat the blessing of the food upon awakening.[57] This applies even if they fell asleep in their eating location and did not switch areas in the interim.
What is the definition of a standard sleep versus a temporary sleep?[58] The definition of a standard sleep versus a temporary sleep is dependent both on the amount of sleep and the area in which one slept. How much sleep:[59] A standard sleep is defined as a sleep of at least thirty minutes.[60] A temporary sleep is defined as a sleep of less then thirty minutes. Where:[61] A standard sleep refers to one who went to sleep following his normal custom. Thus if one went to sleep on a bed[62] for a period of at least thirty minutes it is considered a standard sleep, and he is to recite a new before blessing upon awakening prior to resuming to eat or drink.[63] If however one slept on his hands or arm[64] on a table, or on a chair and the like then even if he slept for many hours it is considered a temporary sleep, and a blessing is not recited.[65]
If one fell asleep on the couch and the like, and then woke up, is he to repeat the before blessing prior to continuing eating? Some Poskim[66] rule a new blessing is not to be recited even if he slept for many hours, being that it is considered a temporary sleep, unless it is common for that person to sleep on his couch at night.
If one fell asleep on his bed at night is he to repeat the before blessing prior to continuing eating?[67] If he slept for many hours, a blessing is to be recited prior to continuing eating.
If one slept in his chair, such as one who is traveling on a plain or bus overnight, is he to repeat the before blessing prior to continuing eating? If he is unable to sleep in a bed that night, and hence this is his only available form of sleep, then if he slept for thirty minutes, a blessing is to be recited prior to continuing eating.
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- Is prayer a Hefsek:[68]
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.[69] 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.[70] Nevertheless, regarding Netilas Yadayim, some Poskim[71] 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[72] 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.[73]]
Non-Hamotzi foods:[74] 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.]
- Speech – Is speech a Hefsek?[75]
Speaking in middle of a meal of bread, or in middle and eating session of a food or beverage is not considered a Hefsek which requires the blessing to be repeated. This applies even if one had a very long conversation regarding matters that do not relate to the food [so long as Shiur Ikkul has yet to pass]. This, however, only applies in the area of one’s eating, however, if one switches locations in the interim, that this is subject to the laws of blessing repetition due to change of location explained in chapter 20. Likewise, this unanimously only applies if one did not remove his mind from the eating, however, if one removed his mind from eating any more, then this is subject to the laws explained in Halacha 3, and the distinction between a bread meal versus other foods and beverages, and a dispute relevant to a bread meal as explained there.
- Example: A person paused during their meal to answer a long phone call, discussing unrelated matters. Despite the lengthy conversation, if they remain in the same location and do not lose focus on continuing their meal, no blessing repetition is required.
- Other matters of interval [i.e. business, video, Torah study, rest without sleep, etc]:[76]
Making an interval in middle of a meal of bread, or in middle and eating session of a food or beverage, for the sake of dealing with other matters, is not considered a Hefsek which requires the blessing to be repeated. This applies even if one had a very long occupation with these other matters that do not relate to the food [so long as Shiur Ikkul has yet to pass]. [The general rule is as follows:[77] Any matter that a person normally stops to do in middle of an activity is considered a mere temporary act, and is not considered a removal of the mind.] This, however, only applies in the area of one’s eating, however, if one switches locations in the interim, that this is subject to the laws of blessing repetition due to change of location explained in chapter 20. Likewise, this unanimously only applies if one did not remove his mind from the eating, however, if one removed his mind from eating any more, then this is subject to the laws explained in Halacha 3, and the distinction between a bread meal versus other foods and beverages, and a dispute relevant to a bread meal as explained there.
- Example – Torah study: During a Shabbos meal if one stops eating to learn Torah, he may resume eating without a repeating the blessing even if he spent much time learning.
- Example – Shiurim on Yom Kippur:[78] One who contains a lethal condition and eats on Yom Kippur according to the Shiurim is not required to recite a new blessing upon eating every 11 minutes.
- Bathroom Hefsek – Using the bathroom in middle of eating or drinking:[79]
Using the bathroom in middle of a meal of bread, or in middle and eating session of a food or beverage, is not considered a Hefsek which requires the blessing to be repeated. [This applies even if one spent a long time in the bathroom so long as Shiur Ikkul has yet to pass. This, however, only applies if one went to the bathroom in the home of one’s eating or drinking[80], however, if one needs to switch homes, or go from inside to outside or vice versa in order to use the bathroom, then this is subject to the laws of blessing repetition due to change of location explained in chapter 20.]
- Shiur Ikkul – Digesting the food:
See Chapter 21 Halacha ?? for the full details of this subject! A before blessing on the food or beverage only lasts as long as the food or drink consumed has yet to be digested. However if enough time has passed for one to digest the food eaten, then he is required to repeat the before blessing if he decides to further eat. Practically, if one ate or drank the satiation, then the moment he begins feeling hungry or thirsty again, then this is a sign that his food or drink has been digested which requires a new blessing to be repeated prior to continuing eating and drinking. If however one did not eat or drink to their content than it is difficult to determine the exact time of digestion, and one should initially be stringent to not pass 11 minutes without further eating or drinking, although is not to repeat a before blessing unless 96 minutes have passed, as will be explained there!
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[1] See Seder Birchas Hanehin 5:1-9 [Nimlach and Ikkul]; 9:11-20 [Shinuiy Makom]; Luach Birchas Hanehnin 6:11-20 [Shinuiy Makom]; 7:1-9 [Nimlach]; Admur 178:1-9; [Shinuiy Makom] 179:1-7 [Nimlach]; 184 [Ikkul]; Michaber 178:6-7 [Shinuiy Makom]; 179:1-5 [Nimlach]; Rambam Brachos 4:1; Brachos 42a; M”B 178:1-49 [Shinuiy Makom] 179:1-17 [Nimlach]; Birchas Habayis Shaar 20:1-15 [Shinuiy Makom]; 22:1-12 [Nimlach]; Kaf Hachaim 1781:1-42 [Shinuiy Makom]; 179:1-20 [Nimlach]; Ketzos Hashulchan 41:1-5 and 57:1-9 [Shinuiy Makom]; 42:1-9; 56:8-10 [Nimlach]; Piskeiy Teshuvos 178:1-21 [Shinuiy Makom]; 179:1-9; Vezos Habracha 6 pp. 56-65 [Shinuiy Makom] and 20 pp. 189-191 [Nimlach]
[2] See Piskeiy Teshuvos 179:1
[3] See Admur 178:8
[4] Seder 9:11; Luach 6:11; Admur 178:1
[5] 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
[6] 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 179:6-7; 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
Other opinions: See Piskeiy Teshuvos 179:7 footnote 38 in name of Vezos Habracha 20:6 in name of Rav Elyashiv that in today’s times we no longer have a concept of Hesech Hadas being that people constantly change their minds
[7] 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]
[8] 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 according 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!
[9] Michaber 169:3; Birchas Habayis Shaar 22:11
[10] 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
[11] 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;
[12] 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
[13] 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
[14] 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]
[15] P”M 179 A”A 3; Ketzos Hashulchan 56 footnote 15
[16] The reason: As he himself knows that the host must agree for him to decide to end the meal
[17] 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]
[18] See Seder Birchas Hanehin 5:1-9; Luach Birchas Hanehnin 7:1-9; Admur 179:1-7; 178:8; 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
[19] Ketzos Hashulchan 56:9 based on Admur 179:7 and Seder 5:8 and M”A 179:6; Piskeiy Teshuvos 179:7; See Chapter 7 Halacha 19F!
[20] See Seder 5:1 and Piskeiy Teshuvos 179:6 footnote 29 this follows the same wall as one who decided to no longer eat and then changed his mind during a meal which is subject to debate and we rule Safek Brachos Lihakel
[21] Seder 5:1; Luach 7:1; Admur 179:1; Taz 174:6
[22] 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
[23] 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.]
[24] Admur 190:1 and 3 and 7, and 291:3; Ketzos Hashulchan 56:8
[25] 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]
[26] Hagahos Rav Akiva Eiger 190:1; Piskeiy Teshuvos ibid footnote 26
[27] Kiryas Melech Rav 9; Hagahos Rav Akiva Eiger 190:1
[28] 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
[29] See Teshuvos 179:5; 207:1
[30] 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.
[31] 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.
[32] 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
[33] As writes Admur in 191:7
[34] 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.
[35] Daas Torah 178:6 and his Hagahos; Sheilas Shaul 25; See Piskeiy Teshuvos 179:5 footnote 27
[36] 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
[37] See Admur 271:11 in end and 271:12
[38] Stam opinion in Admur 271:11; 1st opinion in Michaber 271:4; Rif Pesachim 100a
[39] The reason: As during the time of Kiddush it is not possible to taste anything as it is not possible to eat and speak at the same time. In this regard it is not similar to one who prays in middle of his meal in which case we rule that the prayer is not considered an interval to require him to repeat the blessing of Hamotzi over the bread as in truth there is no prohibition for a person to continue eating at least a snack prior to the prayer. This is in contrast to Kiddush, by which as soon as the time for reciting kiddush arrives it becomes forbidden to even taste anything, and it is considered as if he has already finished his meal. Therefore, the reciting of Kiddush is considered an interval being that at the time of its recital it was not possible for him to eat anything and he recited it after the completion of his meal. [Admur ibid; Beis Yosef ibid]
[40] The reason: As the time the recital of the blessing over wine is before the recital of the blessing of Kiddush and by that time an interval has yet to take place. [Admur ibid]
[41] 2nd opinion in Admur 271:11; Yeis Omrim in Michaber 271:4; Maggid Mishneh 29:12 in opinion of Rambam; Rosh Pesachim; Razah Hamaor beginning of Arvei Pesachim; Bach 271
[42] The reason: Those who disagree say that the prohibition of eating applicable when the time for Kiddush arrives is not considered the end of the meal, since he intends to continue eating afterward. Even now, he would be eating willingly if not for the obligation of Kiddush which prevents him from doing so, and once the obstacle (i.e., the need to recite Kiddush) is removed by him reciting Kiddush, he will return to his meal. Therefore, the recitation of Kiddush does not constitute an interruption, just as prayer does not constitute an interruption, and he does not need to recite the blessing of Hamotzi again.”. [Admur ibid; Taz 271:2]
[43] Admur ibid; Taz 271:4; Bach 271
[44] Admur ibid; M”A 271:10
[45] See Admur 178:8; Kaf Hachaim 178:39-40; Piskeiy Teshuvos 178:21
[46] Admur 178:8 and that this applies according to all; Michaber 178:7; Rosh Taanis 1:14; Erech Hashulchan 478:2; P”M 478 A”A 5; Chayeh Adam 40:16
[47] See Q&A!
[48] P”M 178 M”Z end; Derech Hachaim 8; Kitzur SHU”A 42:22; M”B 178:48; Kaf Hachaim 178:40 and 164:9; Piskeiy Teshuvos 178:21
Other Poskim: Some Poskim rule that there is no need to wash hands prior to re-eating the bread in such a case. [Implication of Michaber ibid and Levush ibid, and Chayeh Adam, brought in Kaf Hachaim 178:40 and 164:9]
[49] Admur 178:8 and that this applies according to all; Implication of Michaber and Rosh ibid; Kaf Hachaim 178:39
[50] See Q&A!
[51] The reason: As this is considered too much of a Siluk, removal, and Hesech Hadas and is hence considered an interval according to all opinions. [Admur ibid]
[52] P”M 178; Kaf Hachaim 178:40; Piskeiy Teshuvos 178:21; See regarding that whenever one must repeat the blessing of Hamotzi then he also must rewash his hands for the bread: Seder 5:6; Luach 7:6; Admur 164:2; 179:5; M”A 179:2; Biur Halacha 178:2; Piskeiy Teshuvos 184:2
[53] See Kaf Hachaim 178:38 regarding Davening; Piskeiy Teshuvos 178:21 footnote 109 and 115 that so is Setimas Kol Haposkim; So rule regarding a Hamotzi meal: Admur 178:8 that this applies according to all; Michaber 178:7; Rosh Taanis 1:14; Erech Hashulchan 478:2; P”M 478 A”A 5; Chayeh Adam 40:16
Other opinions: Some Poskim rule that by foods of Borei Nefashos, even a Shinas Araiy is defined as a Hefsek, and hence one who slept even a small amount on his chair must repeat the blessing prior to finishing eating. [Birchas Habayis 20:20; Aruch Hashulchan 178:15]
[54] See Q&A!
[55] See Kaf Hachaim 178:42
[56] Birchas Habayis 20:20; Aruch Hashulchan 178:15; Kaf Hachaim 178:38 regarding Davening; Piskeiy Teshuvos 178:21 footnote 109 and 115
So rule regarding a Hamotzi meal: Admur 178:8 that this applies according to all; Implication of Michaber and Rosh ibid; Kaf Hachaim 178:39
[57] The reason: As this is considered too much of a Siluk, removal, and Hesech Hadas and is hence considered an interval according to all opinions. [Admur ibid]
[58] See Kaf Hachaim 178:39-40; 164:9; 4:55; Piskeiy Teshuvos 178:21 footnotes 116-122
[59] Kaf Hachaim 178:40 and 164:9 and 4:55 unlike Chayeh Adam who rules that less than 30 minutes does not require any washing of hands
[60] See Admur in Siddur regarding Netilas Yadayim that defines a temporary sleep as even more than 60 breaths. [See Chapter 4 Halacha 17] Some Poskim rule it refers to one who slept on his bed for a period of 2-3 hours. [Makor Chaim of Chavos Yair 47]
[61] See Admur 47:7 which differentiates between sleeping on a bed and on ones arms; See M”B 4:27; Piskeiy Teshuvos 4 footnote 18 and 47:15 and 47:17; 179:21
[62] Admur 47:7; Kaf Hachaim 178:39
Whose bed: It makes no difference whether he slept on his bed or a different bed, and either way it is considered a standard sleep. [Mahrsham 3:337]
[63] Regarding one who did not change his clothing: Piskeiy Teshuvos ibid writes that it is considered a temporary sleep. [See also Halichos Shlomo 6:2] However the Mahrsham 3:337 writes explicitly that even if one fell asleep in his clothing on his bed, or even a different bed, it is considered a standard sleep and he is to say the blessing, as only one who sleeps on his arms is considered a Shinas Aray.
[64] Kaf Hachaim 178:39; 47:23
[65] Piskeiy Teshuvos ibid; as this is similar to one who sleeps on his arm. Piskeiy Teshuvos ibid adds however that if one planned to sleep in this method for the night, such as one who does not have a bed available, then it is considered a standard sleep for him regarding that night.
[66] Piskeiy Teshuvos 47:15 footnote 130
[67] See Mahrsham 3:337; Brought in Shearim Hametzuyanim Behalacha 7:2
[68] 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
[69] 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]
[70] 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]
[71] Yeish Mi Sheomer in Admur ibid; M”A 178:13; Beis Menucha 178:8;
[72] 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
[73] Kaf Hachaim 178:37
[74] 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]
[75] See Admur 178:8 “So long as one was awake then even if he has spent much time with other matters in the area of his meal then he is to return and eat without a blessing”; Rama 178:7 “and so too if one made an interval with other matters”; Levush 178; Zechor Leavraham Os Samech; Kaf Hachaim 178:41
[76] See Admur 178:8 “So long as one was awake then even if he has spent much time with other matters in the area of his meal then he is to return and eat without a blessing”; Rama 178:7 “and so too if one made an interval with other mundane matters”; Ohel Moed Shaar Habrachos 8:5 in name of Ram; Kaf Hachaim 178:41; Piskeiy Teshuvos 178:20
[77] Levush 178; Zechor Leavraham Os Samech; Kaf Hachaim 178:41
[78] Daas Torah 178
[79] Rama 178:6-7; Admur 178:8 “So long as one was awake then even if he has spent much time with other matters in the area of his meal then he is to return and eat without a blessing”; Ohel Moed Shaar Habrachos 8:5 in name of Ram; Ramban Milchamos ; Erech Hashulchan 178:9; Maharikash; Kneses Hagedola 178; Machazik Bracha 178:3; Zechor Leavraham Os Samech; Beis Menucha 178:9; Chesed Lealafim 178:4; Ben Ish Chaiy 8; Kaf Hachaim 178:42
[80] See Maharikash; Kaf Hachaim 178:42; Piskeiy Teshuvos 178:21 and 7
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