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Interruptions between the Bracha and Eating: Difference between revisions
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Interruptions between the Bracha and Eating (view source)
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# Yalkut Yosef (Kitzur S”A 167:11) rules that once anyone eats of the bread, the beracha takes effect, even for those who subsequently talk. Therefore, even the father can now eat the bread without another beracha. | # Yalkut Yosef (Kitzur S”A 167:11) rules that once anyone eats of the bread, the beracha takes effect, even for those who subsequently talk. Therefore, even the father can now eat the bread without another beracha. | ||
'''Ruling:''' Shimon can eat of the bread without any issue. The father would require another beracha, only according to Ashkenazim. | '''Ruling:''' Shimon can eat of the bread without any issue. The father would require another beracha, only according to Ashkenazim. | ||
== Talking before fully swallowing a piece of the bread== | |||
# Magen Avraham (167:16) raises the possibility that one who talks before fully swallowing may run into an issue of hefsek by the beracha. However, he leaves the matter unresolved. <ref> The issue is that the mechaber poskins (S”A O”C 210:2) that by the case of one simply tasting food without swallowing it, he would not make a beracha on the food. Therefore, there is reason to argue that a beracha is really only relevant by swallowing food. If one then talks to create a hefsek before swallowing, it may be that he’ll then need a new beracha as by anyone who talks before eating. </ref> | |||
# Mishna Berura (167:35) also leaves this matter unresolved. Therefore, in the Sha’ar Hatziun (167:30), he warns that one should be very careful in this regard to never talk until fully swallowing. Additionally, the M.B. above implies that one should even avoid answering Amen and the like before swallowing. He concludes that one should preferably eat a full kezayit before talking unless there is a need to talk before getting to that point. <ref> The Sha’ar Hatziun (167:28) also warns that one should not walk from place to place before finishing to swallow as walking too constitutes a hefsek. Walking to another place wouldn’t be a hefsek in a case where one can’t make a beracha where he is because of a lack of cleanliness. </ref> | |||
# The Chayei Adam (Klal 49:4) quoted in the M.B. holds that swallowing of the flavor of the food would also be enough for the beracha to fully take effect. | |||
# Yabia Omer (5:16) brings from a number of rishonim that the chewing itself is enough for the beracha to count. <ref> Additionally, to alleviate the problem of the Magen Avraham, many Achronim have suggested that as long as one has intention to actually eat, then the chewing is a vital part of the eating. One must by definition chew the food first. Therefore, by the chewing process, the beracha that one made on eating takes effect. However, where one’s intention is just to taste, then a beracha can only be required where he actually swallows more than a kezayit. The entire matter is determined by '''intent.''' </ref> Therefore, he rules that one should answer Kaddish, Kedusha and the like. Even so, one should avoid other talking until fully swallowing as many Achronim ruled that it may be problematic. Additionally, by sucking candies, one would only have to swallow some of the flavor to satisfy all opinions as that accomplishes the main eating by a sucking candy. | |||
# Yalkut Yosef (167) rules in accordance with the Yabia Omer above that one should preferably not talk while first chewing. If one did so, as long as the palate benefited from the food, he would not require a new beracha. However, he should answer to Kaddish, Kedusha and the like. If he can’t respond because he is close to swallowing, he should think the Amen and listen to be yotze the answering of Kaddish and Kedusha by shome’a k’oneh. | |||
==References== | ==References== | ||
<references/> | <references/> | ||
