לעילוי נשמת

יואל אפרים בן אברהם עוזיאל זלצמן ז”ל

Question: When do we say that thinking or doing things that indicate the end of a bread meal makes it necessary to make a bracha before eating more?

Answer: There are many permutations to this question. We will deal with the basic understanding and some of the more practical and instructive cases.

The Gemara (Brachot 42a) cites varied opinions as to whether after reaching the end of a meal, one is allowed to eat and concludes that only if one washes mayim acharonim must one proceed directly to Birkat Hamazon. The logic it provides for this conclusion is that we say: “Immediately after netilat yadayim (Rashi—i.e., mayim acharonim) must come a bracha (ibid.—Birkat Hamazon).” A different Gemara (Pesachim 103a) says that if one says, “Hav lan venivrich,” it becomes forbidden to drink because “they have taken their mind off” of eating. “Hav lan venivrich” means to “bring wine to use for Birkat Hamazon” but includes equivalent statements of imminent bentching (see Mishna Berura 179:3)—but not preliminary statements like, “It’s getting late; it’s time to bentch,” (see Piskei Teshuvot 179:(4)). It must be said by someone who is “authorized” to end the meal, so that if there is a host, it must have been said by him (Shulchan Aruch, Orach Chayim 179:2).

Rashi (ad loc.) says that after, “Hav lan venivrich,” he mustn’t eat until after Birkat Hamazon; while others (see Beit Yosef, Orach Chayim 179) say that taking the mind off eating only makes it necessary to make a bracha rishona before continuing eating, but that this can be done before Birkat Hamazon. The Shulchan Aruch (Orach Chayim 179:1) accepts the opinion that distinguishes between mayim acharonim and prompting Birkat Hamazon verbally. If one does mayim acharonim, he must bentch before eating any more. If he verbally announces Birkat Hamazon, he can eat beforehand, but he has to make a new bracha rishona beforehand. This might be true of a clear decision to not eat anymore before Birkat Hamazon (Mishna Berura 179:3; see Biur Halacha ad loc.).

The problem in implementing these halachot (other than that of mayim acharonim) is that there are both machlokot and gray areas. First, the Shulchan Aruch (ibid.) cites a machloket whether the requirement of a new bracha is only for drinking or even for eating. It is not fully clear how the Acharonim decide the matter, and the matter is complicated by the rule of “safek brachot lehakel” (Biur Halacha ad loc.). In other words, there are enough opinions that an additional bracha is not needed for us to want to avoid the brachot. On the other hand, it is not a simple matter to eat without a bracha that is likely called for.

Therefore, the most recommended thing to do is to refrain from eating additional foods from the time that is apparently considered “hesech hadaat” from the meal until after Birkat Hamazon. One might claim that this waiting until after Birkat Hamazon—when a bracha is definitely needed—creates a “bracha sheeina tzricha” (an appropriate bracha under the circumstances, but the situation was created artificially). However, it is a legitimate step to set up the situation to avoid a doubt on brachot, so that the bracha is fine (Pri Megadim, Pticha L’hilchot Berachot 10).

A decision to stop without action/verbalization is not only questionable halachically, but it is also difficult to determine when a decision is resolute (see Dirshu 179:6 in the name of Rav Elyashiv). Therefore, if one likes eating with discipline, he should avoid changing his mind, but it is wiser to train himself that his thought process is not binding until he bentches.

Arguably, reciting Shir Hamaalot is a clear sign of an imminent Birkat Hamazon. However, several poskim do not think Shir Hamaalot precludes eating without a new bracha (see Betzel Hachochma VI:68; Dirshu 179:4). The fact that its recitation is a relatively recent minhag (see Mishna Berura 1:11)—as opposed to a Talmudic pre-Birkat Hamazon halacha of mayim acharonim—may strengthen the view that it is not a binding commitment to an immediate Birkat Hamazon.

Rabbi Mann is a dayan for Eretz Hemdah and a staff member of Yeshiva University’s Gruss Kollel in Israel. He is a senior member of the Eretz Hemdah responder staff, editor of Hemdat Yamim and the author of “Living the Halachic Process, Volumes 1 and 2” and “A Glimpse of Greatness.”