Interruptions to a Bracha: Difference between revisions
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==When is a new Bracha Rishona required?== | ==When is a new Bracha Rishona required?== | ||
# As long as one didn’t have | |||
# If one if planning on having coffee or tea for a length of time as one sits and learns, one [[Shehakol]] covers all the cups one drinks even there’s a long break between cups. < | #As long as one didn’t have an interruption in one's train of thought ([[Hesech Hadaat]]), which will be clarified below, one doesn’t need to make a new [[Bracha Rishona]]. However, if one made a [[Bracha Achrona]], and one wants to eat again a new [[Bracha Rishona]] is needed.<ref>Beiur Halacha 190 s.v. Acher, Vezot HaBracha (pg 53, chapter 5) </ref> | ||
# If one made a [[Bracha Rishona]] and waited 72 minutes one doesn’t need to make another [[Bracha Rishona]]. < | #If one if planning on having coffee or tea for a length of time as one sits and learns, one [[Shehakol]] covers all the cups one drinks even there’s a long break between cups. <ref>Sh”t Yechave Daat 6:11, Sh”t Yabia Omer O”C 6:27, Sh”t Chazon Ovadyah 1:18, Yalkut Yosef (vol 3 pg 224) </ref> | ||
# If one made a [[Bracha Achrona]] only because one was afraid that Shuir Ikul would pass and one has intent to continue eating afterwards, one doesn’t need a new [[Bracha Rishona]] when one continues to eat. < | #If one made a [[Bracha Rishona]] and waited 72 minutes one doesn’t need to make another [[Bracha Rishona]]. <ref>Yalkut Yosef (vol 3, pg 227) </ref> | ||
# One who went to the bathroom in the middle of a snack need not recite a new bracha upon returning. < | #If one made a [[Bracha Achrona]] only because one was afraid that Shuir Ikul would pass and one has intent to continue eating afterwards, one doesn’t need a new [[Bracha Rishona]] when one continues to eat. <ref>Yalkut Yosef (Kitzur S”A 178:18) </ref> | ||
# If someone fell asleep in a temporary fashion it isn't considered an interruption for a bracha. If one went to sleep on one's bed it is considered an interruption.<ref>Shulchan Aruch OC 178:7 from Rosh Tanit, Halachos of Brachos p. 130</ref> Falling asleep in one's chair is generally considered a temporary sleep and isn't considered an interruption.<ref>Dirshu 178:37 citing Rav Sheinberg (Chidushei Batra)</ref> | #One who went to the bathroom in the middle of a snack need not recite a new bracha upon returning. <ref>Rama O.C. 178:7. Even though the Biur Halacha 178:7 writes that for a non-bread meal going to the bathroom would be an interruption, the Piskei Teshuvot 178:7 holds that nowadays when we have bathrooms indoors we don't recite a new bracha after going to the bathroom. Regarding Sephardim, even though Rav Ovadia Yosef (Halichot Olam (vol 1 pg 44) and codified in Yalkut Yosef (vol 3 pg 330)) held that one should recite a bracha if one goes to the bathroom in the middle of a meal, later he retracted as is recorded in Yalkut Yosef (Brachot 5771 version, 178:26). Halacha Brurah 178:23 agrees.</ref> | ||
# If one davened in the middle of a snack the davening isn't considered an interruption to the bracha rishona.<ref>Tosfot Pesachim 102a s.v. vikru, Rosh Pesachim 10:24, and Shulchan Aruch O.C. 178:7 establish that davening isn't a hefsek to a meal. Kaf Hachaim 178:38 and Piskei Teshuvot 178:20 apply this to a snack just like a bread meal. The Taz 178:10 has an entirely different approach that rejects the Tosfot and Rosh and follows the opinion of Rabbenu Yom Tov that davening is a hefsek unless one left some of one's group at the first place.</ref> Some disagree.<ref>Aruch Hashulchan 178:15 writes that davening isn't considered an interruption for a bread meal but for other foods it is an interruption.</ref> | #If someone fell asleep in a temporary fashion it isn't considered an interruption for a bracha. If one went to sleep on one's bed it is considered an interruption.<ref>Shulchan Aruch OC 178:7 from Rosh Tanit, Halachos of Brachos p. 130</ref> Falling asleep in one's chair is generally considered a temporary sleep and isn't considered an interruption.<ref>Dirshu 178:37 citing Rav Sheinberg (Chidushei Batra)</ref> | ||
#If one davened in the middle of a snack the davening isn't considered an interruption to the bracha rishona.<ref>Tosfot Pesachim 102a s.v. vikru, Rosh Pesachim 10:24, and Shulchan Aruch O.C. 178:7 establish that davening isn't a hefsek to a meal. Kaf Hachaim 178:38 and Piskei Teshuvot 178:20 apply this to a snack just like a bread meal. The Taz 178:10 has an entirely different approach that rejects the Tosfot and Rosh and follows the opinion of Rabbenu Yom Tov that davening is a hefsek unless one left some of one's group at the first place.</ref> Some disagree.<ref>Aruch Hashulchan 178:15 writes that davening isn't considered an interruption for a bread meal but for other foods it is an interruption.</ref> | |||
# Eating one of the seven species of Israel is like bread, and therefore one who leaves the location and returns does not repeat the beracha. <ref> Yalkut Yosef, Siman 178:10 </ref> | |||
==Interruption of a Bread Meal== | ==Interruption of a Bread Meal== | ||
# If one Davened in middle of a meal it’s not considered an interruption.< | |||
# Sleeping in middle of a meal isn’t considered an interruption except that one needs to wash [[Netilat Yadayim]]. < | #If one Davened in middle of a meal it’s not considered an interruption.<ref>Tosfot Pesachim 102a s.v. vaakru proves from the gemara that if a party left the house to daven it isn't considered an interruption of a meal that davening in the middle of a meal isn't considered an interruption at all. Even though one can't eat while one is davening, nonetheless, it isn't an interruption. Rosh Pesachim 10:24, Shulchan Aruch O.C. 178:7, and Yalkut Yosef (vol 3 pg 228) codify this. Shaar Hatziyun 178:42 accepts Shulchan Aruch and rejects the approach of Taz 178:10 who partially is interested in rejecting the Tosfot based on Rif Pesachim 24a.</ref> | ||
# During a meal, if one touches areas of one's body which are supposed to be covered, one should wash [[Netilat Yadayim]] without a Bracha. < | #Sleeping in middle of a meal isn’t considered an interruption except that one needs to wash [[Netilat Yadayim]]. <ref>Yalkut Yosef (vol 3 pg 229) </ref> | ||
# Someone who went to the bathroom during a meal isn’t considered an interruption rather one should just make [[Netilat Yadayim]] and [[Asher Yatzer]] afterwards. < | #During a meal, if one touches areas of one's body which are supposed to be covered, one should wash [[Netilat Yadayim]] without a Bracha. <ref>Yalkut Yosef (vol 3 pg 331) </ref> | ||
# If one said [[Shir HaMaalot]] it is not considered an interruption of the meal.< | #Someone who went to the bathroom during a meal isn’t considered an interruption rather one should just make [[Netilat Yadayim]] and [[Asher Yatzer]] afterwards. <ref>Yalkut Yosef (vol 3 pg 330) </ref> | ||
# Washing [[Mayim Achronim]] is considered an interruption of the meal and if one wants to eat afterwards one should recite a new bracha rishona and wash Mayim Achronim again. Ideally a person should not interrupt between the first Mayim Achronim and the Birkat Hamazon.<ref>Shulchan Aruch O.C. 179:1, Magen Avraham 179:2, Taz 179:1, Mishna Brurah 179:2</ref> | #If one said [[Shir HaMaalot]] it is not considered an interruption of the meal.<ref>Piskei Teshuvot 179:4 </ref> | ||
# Reciting the [[Zimmun]] is considered an interruption of the meal and if one wants to drink afterwards one should recite a new bracha rishona. Some say that food and drinks are the same for this halacha, while others say that food would not require a new bracha rishona after zimmun even though drinks would.< | #Washing [[Mayim Achronim]] is considered an interruption of the meal and if one wants to eat afterwards one should recite a new bracha rishona and wash Mayim Achronim again. Ideally a person should not interrupt between the first Mayim Achronim and the Birkat Hamazon.<ref>Shulchan Aruch O.C. 179:1, Magen Avraham 179:2, Taz 179:1, Mishna Brurah 179:2</ref> | ||
#Reciting the [[Zimmun]] is considered an interruption of the meal and if one wants to drink afterwards one should recite a new bracha rishona. Some say that food and drinks are the same for this halacha, while others say that food would not require a new bracha rishona after zimmun even though drinks would.<ref>Shulchan Aruch O.C. 179:1</ref> | |||
==Mistaken Interruptions== | ==Mistaken Interruptions== | ||
# If a person thought that he finished eating because he didn't see that he had more of that type of food and then found more of that food there is a dispute whether or not a person is required to recite a new bracha rishona.<ref>Rav Poalim OC 2:34 based on Tevuot Shor 19:32 who thinks it isn't a hefsek and Mizbe'ach Adama 1d who thinks it is a hefsek.</ref> | |||
#If a person thought that he finished eating because he didn't see that he had more of that type of food and then found more of that food there is a dispute whether or not a person is required to recite a new bracha rishona.<ref>Rav Poalim OC 2:34 based on Tevuot Shor 19:32 who thinks it isn't a hefsek and Mizbe'ach Adama 1d who thinks it is a hefsek.</ref> | |||
==Sources== | ==Sources== | ||
<references/> | <references /> | ||
[[Category:Brachot]] | [[Category:Brachot]] |
Latest revision as of 06:02, 31 January 2023
When is a new Bracha Rishona required?
- As long as one didn’t have an interruption in one's train of thought (Hesech Hadaat), which will be clarified below, one doesn’t need to make a new Bracha Rishona. However, if one made a Bracha Achrona, and one wants to eat again a new Bracha Rishona is needed.[1]
- If one if planning on having coffee or tea for a length of time as one sits and learns, one Shehakol covers all the cups one drinks even there’s a long break between cups. [2]
- If one made a Bracha Rishona and waited 72 minutes one doesn’t need to make another Bracha Rishona. [3]
- If one made a Bracha Achrona only because one was afraid that Shuir Ikul would pass and one has intent to continue eating afterwards, one doesn’t need a new Bracha Rishona when one continues to eat. [4]
- One who went to the bathroom in the middle of a snack need not recite a new bracha upon returning. [5]
- If someone fell asleep in a temporary fashion it isn't considered an interruption for a bracha. If one went to sleep on one's bed it is considered an interruption.[6] Falling asleep in one's chair is generally considered a temporary sleep and isn't considered an interruption.[7]
- If one davened in the middle of a snack the davening isn't considered an interruption to the bracha rishona.[8] Some disagree.[9]
- Eating one of the seven species of Israel is like bread, and therefore one who leaves the location and returns does not repeat the beracha. [10]
Interruption of a Bread Meal
- If one Davened in middle of a meal it’s not considered an interruption.[11]
- Sleeping in middle of a meal isn’t considered an interruption except that one needs to wash Netilat Yadayim. [12]
- During a meal, if one touches areas of one's body which are supposed to be covered, one should wash Netilat Yadayim without a Bracha. [13]
- Someone who went to the bathroom during a meal isn’t considered an interruption rather one should just make Netilat Yadayim and Asher Yatzer afterwards. [14]
- If one said Shir HaMaalot it is not considered an interruption of the meal.[15]
- Washing Mayim Achronim is considered an interruption of the meal and if one wants to eat afterwards one should recite a new bracha rishona and wash Mayim Achronim again. Ideally a person should not interrupt between the first Mayim Achronim and the Birkat Hamazon.[16]
- Reciting the Zimmun is considered an interruption of the meal and if one wants to drink afterwards one should recite a new bracha rishona. Some say that food and drinks are the same for this halacha, while others say that food would not require a new bracha rishona after zimmun even though drinks would.[17]
Mistaken Interruptions
- If a person thought that he finished eating because he didn't see that he had more of that type of food and then found more of that food there is a dispute whether or not a person is required to recite a new bracha rishona.[18]
Sources
- ↑ Beiur Halacha 190 s.v. Acher, Vezot HaBracha (pg 53, chapter 5)
- ↑ Sh”t Yechave Daat 6:11, Sh”t Yabia Omer O”C 6:27, Sh”t Chazon Ovadyah 1:18, Yalkut Yosef (vol 3 pg 224)
- ↑ Yalkut Yosef (vol 3, pg 227)
- ↑ Yalkut Yosef (Kitzur S”A 178:18)
- ↑ Rama O.C. 178:7. Even though the Biur Halacha 178:7 writes that for a non-bread meal going to the bathroom would be an interruption, the Piskei Teshuvot 178:7 holds that nowadays when we have bathrooms indoors we don't recite a new bracha after going to the bathroom. Regarding Sephardim, even though Rav Ovadia Yosef (Halichot Olam (vol 1 pg 44) and codified in Yalkut Yosef (vol 3 pg 330)) held that one should recite a bracha if one goes to the bathroom in the middle of a meal, later he retracted as is recorded in Yalkut Yosef (Brachot 5771 version, 178:26). Halacha Brurah 178:23 agrees.
- ↑ Shulchan Aruch OC 178:7 from Rosh Tanit, Halachos of Brachos p. 130
- ↑ Dirshu 178:37 citing Rav Sheinberg (Chidushei Batra)
- ↑ Tosfot Pesachim 102a s.v. vikru, Rosh Pesachim 10:24, and Shulchan Aruch O.C. 178:7 establish that davening isn't a hefsek to a meal. Kaf Hachaim 178:38 and Piskei Teshuvot 178:20 apply this to a snack just like a bread meal. The Taz 178:10 has an entirely different approach that rejects the Tosfot and Rosh and follows the opinion of Rabbenu Yom Tov that davening is a hefsek unless one left some of one's group at the first place.
- ↑ Aruch Hashulchan 178:15 writes that davening isn't considered an interruption for a bread meal but for other foods it is an interruption.
- ↑ Yalkut Yosef, Siman 178:10
- ↑ Tosfot Pesachim 102a s.v. vaakru proves from the gemara that if a party left the house to daven it isn't considered an interruption of a meal that davening in the middle of a meal isn't considered an interruption at all. Even though one can't eat while one is davening, nonetheless, it isn't an interruption. Rosh Pesachim 10:24, Shulchan Aruch O.C. 178:7, and Yalkut Yosef (vol 3 pg 228) codify this. Shaar Hatziyun 178:42 accepts Shulchan Aruch and rejects the approach of Taz 178:10 who partially is interested in rejecting the Tosfot based on Rif Pesachim 24a.
- ↑ Yalkut Yosef (vol 3 pg 229)
- ↑ Yalkut Yosef (vol 3 pg 331)
- ↑ Yalkut Yosef (vol 3 pg 330)
- ↑ Piskei Teshuvot 179:4
- ↑ Shulchan Aruch O.C. 179:1, Magen Avraham 179:2, Taz 179:1, Mishna Brurah 179:2
- ↑ Shulchan Aruch O.C. 179:1
- ↑ Rav Poalim OC 2:34 based on Tevuot Shor 19:32 who thinks it isn't a hefsek and Mizbe'ach Adama 1d who thinks it is a hefsek.