SECTION 179 What is Considered a Diversion of Attention in the Midst of a Meal that Requires the Recitation of a [Second] Blessing. (1–8)

קעט אֵיזֶה דְּבָרִים קְרוּיִין הֶסַּח הַדַּעַת בִּסְעוּדָה שֶׁצָּרִיךְ לַחֲזֹר וּלְבָרֵךְ, וּבוֹ ח' סְעִיפִים:

1 When a person finished his meal and the bread and all the other foods were removed from the table — or the table itself was removed, as was the custom in the [Talmudic] era — [and then he changed his mind] and desired to resume eating, he is not required to recite the blessing HaMotzi beforehand,1 nor other blessings on foods that are served because of the meal.2 This applies even if, [earlier,] the person decided not to eat any more and later changed his mind. True, in all [other] situations, a person who changes his mind is required to recite another blessing [if he decides to eat again.3 Nevertheless,] this [rule] does not apply when one sits down4 to [partake of] a meal, because such a meal is considered as an established setting. When sitting down for a meal in such a setting, it is common to linger and be drawn from one course to another. There are times when a person sits down to a small meal and continues [eating until he has partaken of] a large meal. Therefore even if a person already decided not to eat any more, he is not considered to have ceased eating and diverted his attention [from the meal], since it is common for a person to change his mind at times during his meal.5

A person who changes his mind at a meal is required to recite a [second] blessing only when, at the time he recited the blessing Ha­Motzi, he had only a small amount of bread and, at that time, he had no idea that that more [bread] would be served afterwards. Thus it was with this intent that he recited the blessing HaMotzi. Afterwards, he was given more [bread,] or afterwards, he changed his mind and decided to purchase more,6 as stated in sec. 1697 and sec. 174[:10]. The same [law applies] with regard to other foods when it is known that he did not have them in mind at all at the time he recited the blessing HaMotzi, as reflected in the statements of sec. 177[:5].8

Even with regard to bread and other foods that the person originally intended to partake of, if he finished eating, left his place, and diverted his attention from eating more, when he returns to his meal, he is required to recite a second blessing.9 [The rationale:] It is not characteristic for a person to be drawn from eating one course to another, except when he is [still] sitting at the place that served as the setting for his meal, but not when he [departed from that place and] went elsewhere.

א גָּמַר סְעוּדָתוֹ וְהֵסִירוּ הַלֶּחֶם וְכָל הַמַּאֲכָל מֵעַל הַשֻּׁלְחָן,א אוֹ גַּם הַשֻּׁלְחָן עַצְמוֹ כְּמוֹ שֶׁהָיוּ נוֹהֲגִין בִּימֵיהֶם,ב וְרָצָה לַחֲזֹר לַאֲכִילָתוֹ – אֵין צָרִיךְ לְבָרֵךְ בִּתְחִלָּה "הַמּוֹצִיא"1 וְלֹא בְּרָכָה אַחֶרֶת עַל דְּבָרִים הַבָּאִים מֵחֲמַת הַסְּעוּדָה,ג,2 וַאֲפִלּוּ גָּמַר בְּלִבּוֹ שֶׁלֹּא לֶאֱכֹל עוֹד וְאַחַר כָּךְ נִמְלַךְ.ד וְאַף עַל פִּי שֶׁבְּכָל מָקוֹם נִמְלָךְ זָקוּק לַחֲזֹר וּלְבָרֵךְ ה,3 – בַּסְּעוּדָה אֵינוֹ כֵּן, לְפִי שֶׁיֵּשׁ קֶבַע לַסְּעוּדָה, כְּלוֹמַר שֶׁאָדָם קוֹבֵעַ עַצְמוֹ4 עָלֶיהָ וְדַרְכּוֹ לְהִמָּשֵׁךְ בָּהּ וּלְהִגָּרֵר מֵאֲכִילָה לַאֲכִילָה, וּפְעָמִים שֶׁאָדָם יוֹשֵׁב בִּסְעוּדָה קְטַנָּה וּמַמְשִׁיךְ לִסְעוּדָה גְּדוֹלָה, לְפִיכָךְ אַף שֶׁגָּמַר בְּלִבּוֹ שֶׁלֹּא לֶאֱכֹל עוֹד – אֵין זֶה סִלּוּק וְהֶסַּח הַדַּעַת, כֵּיוָן שֶׁדַּרְכּוֹ שֶׁל אָדָם לִהְיוֹת נִמְלָךְ לִפְעָמִים בִּסְעוּדָתוֹ.ו,5

וְאֵין נִמְלָךְ ז זָקוּק בְּרָכָה בַּסְּעוּדָה, אֶלָּא אִם כֵּן בְּשָׁעָה שֶׁבֵּרַךְ "הַמּוֹצִיא" לֹא הָיָה לוֹ אֶלָּא מְעַט לֶחֶם וְלֹא הָיָה יוֹדֵעַ כְּלָל בִּשְׁעַת הַבְּרָכָה שֶׁיִּהְיֶה לוֹ יוֹתֵר אַחַר כָּךְ וְעַל דַּעַת כֵּן בֵּרַךְ "הַמּוֹצִיא" ח וְאַחַר כָּךְ נָתְנוּ לוֹ יוֹתֵר, אוֹ שֶׁאַחַר כָּךְ נִמְלַךְ לִקַּח,ט,6 כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קס"ט י,7 וקע"ד.יא

וְכֵן שְׁאָר מַאֲכָלִים שֶׁיָּדוּעַ שֶׁבִּשְׁעַת בִּרְכַּת "הַמּוֹצִיא" לֹא הָיָה דַּעְתּוֹ עֲלֵיהֶם כְּלָל, כְּעִנְיָן שֶׁנִּתְבָּאֵר בְּסִימָן קע"ז.יב,8

וַאֲפִלּוּ לֶחֶם וּשְׁאָר דְּבָרִים שֶׁהָיְתָה דַּעְתּוֹ עֲלֵיהֶם, אֶלָּא שֶׁגָּמַר לֶאֱכֹל וְעָקַר מִמְּקוֹמוֹ וְהִסִּיחַ דַּעְתּוֹ מִלֶּאֱכֹל עוֹד, כְּשֶׁחוֹזֵר לִסְעוּדָתוֹ – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ,יג,9 לְפִי שֶׁאֵין דַּעְתּוֹ שֶׁל אָדָם לְהִגָּרֵר מֵאֲכִילָה לַאֲכִילָה, אֶלָּא כְּשֶׁיּוֹשֵׁב בִּמְקוֹם קְבִיעוּת סְעוּדָתוֹ וְלֹא כְּשֶׁיּוֹצֵא לְמָקוֹם אַחֵר: יד

2 All the above applies with regard to eating. [Different rules,] however, [apply] with regard to drinking.10 If a person decided not to drink more and then changed his mind, he is required to recite another blessing. [This ruling applies even when one drank wine during a meal.] Even if he did not make an explicit decision [not to drink more], but merely said: “Bring a cup [of wine so that] we can recite Grace after Meals,”11 [he is considered to have decided not to drink more]. The same rule applies if he says: “Come, let us recite Grace,” without mentioning a cup [of wine].12 [These statements are sufficient indication that he already] ceased [drinking] and diverted his attention from it. If, afterwards, he changed his mind and decided to drink [again], he is required to recite a blessing beforehand.13

[As mentioned,] if, by contrast, [a person participating in a meal decided to stop eating, and then] changed his mind and ate again, he may eat without reciting a blessing beforehand. [Now,] if this [additional] eating leads him to drink again, he may drink without reciting a blessing. If, however, he is [still] thirsty as a result of his original meal, he is required to recite a blessing. Even though his drinking is secondary to [what he ate before, that factor] is of no consequence with regard to diverting one’s attention and then changing his mind, as explained in sec. 212[:10-11]. Nevertheless, he need not recite a blessing after drinking.14

ב וְכָל זֶה בַּאֲכִילָה, אֲבָל בִּשְׁתִיָּה10 אִם גָּמַר בְּלִבּוֹ שֶׁלֹּא לִשְׁתּוֹת עוֹד וְאַחַר כָּךְ נִמְלַךְ – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ.טו וַאֲפִלּוּ לֹא גָּמַר בְּלִבּוֹ בְּפֵרוּשׁ, אֶלָּא אָמַר: "תְּנוּ כּוֹס וּנְבָרֵךְ בִּרְכַּת הַמָּזוֹן.טז,11 "וְהוּא הַדִּין אִם אָמַר": בּוֹאוּ וּנְבָרֵךְ בִּרְכַּת הַמָּזוֹן" בְּלֹא כּוֹס יז,12 – הֲרֵי זֶה סִלּוּק וְהֶסַּח הַדַּעַת מִשְּׁתִיָּה, וְאִם אַחַר כָּךְ נִמְלַךְ לִשְׁתּוֹת – צָרִיךְ לְבָרֵךְ בַּתְּחִלָּה,יח,13 אֲבָל אִם נִמְלַךְ וְחוֹזֵר לַאֲכִילָתוֹ – אוֹכֵל בְּלֹא בְּרָכָה.יט

וְאִם מֵחֲמַת אֲכִילָה זוֹ נִגְרַר לִשְׁתּוֹת – שׁוֹתֶה גַּם כֵּן בְּלֹא בְּרָכָה.כ אֲבָל אִם צָמֵא לִשְׁתּוֹת מֵחֲמַת אֲכִילָתוֹ הָרִאשׁוֹנָה – צָרִיךְ לְבָרֵךְ,כא שֶׁאַף שֶׁהַשְּׁתִיָּה טְפֵלָה אֵלֶיהָ – אֵין זֶה מוֹעִיל לְעִנְיַן הֶסַּח הַדַּעַת וְנִמְלָךְ, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן [רי"ב],כב אֲבָל אֵין צָרִיךְ לְבָרֵךְ בְּרָכָה אַחֲרוֹנָה: כג,14

3 Similarly, if one changed his mind [and decided to] partake of other foods that are served because of the meal, even though he did not have the intent of eating [any more] bread at all, he is not required to recite a blessing before partaking of those foods. [The rationale:] Since he would not be required to recite the blessing Ha­Motzi should he have desired to eat bread [again], what he eats [now, without bread,] is not considered as another meal. [This ruling applies] in the present era, when it is not customary to remove the table before reciting Grace, as explained in sec. 177[:7].

ג וְכֵן אִם נִמְלַךְ לֶאֱכֹל שְׁאָר דְּבָרִים הַבָּאִים מֵחֲמַת הַסְּעוּדָה,כד אַף שֶׁאֵין בְּדַעְתּוֹ לֶאֱכֹל פַּת כְּלָל – אֵין צָרִיךְ לְבָרֵךְ עֲלֵיהֶם, שֶׁכֵּיוָן שֶׁאִם רָצָה לֶאֱכֹל פַּת אֵין צָרִיךְ לְבָרֵךְ "הַמּוֹצִיא" – אֵינָהּ כִּסְעוּדָה אַחֶרֶת בִּזְמַן הַזֶּה שֶׁאֵין נוֹהֲגִין לְהָסִיר הַשֻּׁלְחָן קֹדֶם בִּרְכַּת הַמָּזוֹן, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קע"ז: כה

4 There are other authorities, however, who maintain that the same laws govern eating and drinking. As soon as one said, “Let us recite Grace,” he is considered to have withdrawn from the meal and [to have] diverted his attention from it. If he then changes his mind and decides to eat [again], he is required to recite the blessing HaMotzi.15 Needless to say, this law applies if one specifically diverted his attention, even if he did not say: “Let us recite Grace.” How much more so is one required to recite a blessing before and after partaking of other foods that are served because of the meal, if one decided not to eat any more bread, or said: “Let us recite Grace.”16 Since he would have had to recite the blessing HaMotzi if he desired to [again] partake [of bread, eating at this later time] is considered as another meal, even when the table was not removed. Therefore, [the requirement to recite a blessing aftereating these other foods] is not covered by Grace, as explained in sec. 177[:6].

With regard to the actual halachic ruling, with regard to questions regarding blessings, one should rule leniently.17

ד וְיֵשׁ אוֹמְרִים כו שֶׁאֲכִילָה וּשְׁתִיָּה שָׁוִין,כז שֶׁכֵּיוָן שֶׁאָמַר: "נְבָרֵךְ בִּרְכַּת הַמָּזוֹן" – הֲרֵי זֶה סִלּוּק וְהֶסַּח הַדַּעַת מֵהַסְּעוּדָה,כח וְאִם נִמְלַךְ לֶאֱכֹל – צָרִיךְ לְבָרֵךְ "הַמּוֹצִיא".כט,15 וְאֵין צָרִיךְ לוֹמַר אִם הִסִּיחַ דַּעְתּוֹ בְּפֵרוּשׁ,ל אַף עַל פִּי שֶׁלֹּא אָמַר "נְבָרֵךְ בִּרְכַּת הַמָּזוֹן". וְכָל שֶׁכֵּן שֶׁצָּרִיךְ לְבָרֵךְ עַל שְׁאָר דְּבָרִים הַבָּאִים מֵחֲמַת הַסְּעוּדָה לִפְנֵיהֶם וְגַם לְאַחֲרֵיהֶם כָּל שֶׁסִּלֵּק דַּעְתּוֹ מֵהַפַּת, אוֹ שֶׁאָמַר: "נְבָרֵךְ בִּרְכַּת הַמָּזוֹן",16 שֶׁכֵּיוָן שֶׁאִם רָצָה לַחֲזֹר וְלֶאֱכֹל צָרִיךְ לַחֲזֹר וּלְבָרֵךְ "הַמּוֹצִיא" – כִּסְעוּדָה אַחֶרֶת הִיא אַף עַל פִּי שֶׁלֹּא סִלְּקוּ הַשֻּׁלְחָן, וְלָכֵן אֵין בִּרְכַּת הַמָּזוֹן פּוֹטֶרֶת אוֹתָהּ, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קע"ז.לא

וּלְעִנְיַן הֲלָכָה, סְפֵק בְּרָכוֹת לְהָקֵל: לב,17

5 According to all authorities, if a person took a cup of wine in hand to recite Grace, even if he did not wash his hands [before Grace], nor did he say: “Bring a cup [of wine so that] we can recite Grace,” he is considered to have withdrawn from [the meal] and diverted his attention from eating and drinking entirely. He must recite a blessing before [eating or drinking anything else. In the above instance,] he must also recite a blessing after partaking of any foods served because of the meal, before the recitation of Grace. Grace does not cover them, because partaking of them [at this time] is considered as [partaking of] another meal, since he had removed all thoughts of partaking of bread [again].18

If one washed before reciting Grace (mayim acharonim), even though he did not pick up the cup of wine, he is considered as having removed all thoughts [of eating] further and [is considered as] having diverted his attention entirely.19 He must recite [a new blessing if he partakes of any other food or drink].

Even if he is willing to recite another blessing, he does not have license to eat or drink again, because that would constitute an interruption between the washing and Grace. [He may resume eating] only if he is willing to wash again directly before reciting Grace.20 [Once he eats again,] the first washing is considered as mere [contact with] water. It is no longer considered as the washing before Grace. Although he [originally] washed for the purpose of mayim acharonim, the washing is not halachicly significant [to the extent that it obligates] the recitation of Grace directly afterwards.

Whenever a person’s diversion of attention requires him to recite the blessing HaMotzi again, he must also wash his hands in the manner appropriate for partaking of bread. Since he diverted his attention from partaking of bread, it can be assumed that he also diverted his attention from guarding his hands.21

(Washing one’s hands for Grace does not enable a person to partake of bread, even if he washed in the appropriate manner [for partaking of bread], since [he did not wash] with the intent of eating bread, as explained in sec. 158[:13].)22

ה וּלְדִבְרֵי הַכֹּל, אִם נָטַל הַכּוֹס בְּיָדוֹ לְבָרֵךְ בִּרְכַּת הַמָּזוֹן, אַף עַל פִּי שֶׁלֹּא נָטַל יָדָיו, וְגַם לֹא אָמַר מִתְּחִלָּה: "תְּנוּ כּוֹס וּנְבָרֵךְ בִּרְכַּת הַמָּזוֹן" – הֲרֵי זֶה סִלּוּק וְהֶסַּח הַדַּעַת לְגַמְרֵי מֵאֲכִילָה וּשְׁתִיָּה,לג וְצָרִיךְ לְבָרֵךְ עֲלֵיהֶם, וְגַם בְּרָכָה אַחֲרוֹנָה צָרִיךְ לְבָרֵךְ עַל שְׁאָר דְּבָרִים הַבָּאִים מֵחֲמַת הַסְּעוּדָה קֹדֶם בִּרְכַּת הַמָּזוֹן, וְאֵין בִּרְכַּת הַמָּזוֹן פּוֹטַרְתָּן, שֶׁכִּסְעוּדָה אַחֶרֶת הִיא, כֵּיוָן שֶׁסִּלֵּק דַּעְתּוֹ מֵהַפַּת.לד,18

וְאִם נָטַל יָדָיו מַיִם אַחֲרוֹנִים, אַף עַל פִּי שֶׁלֹּא נָטַל הַכּוֹס – הֲרֵי זֶה סִלּוּק וְהֶסַּח הַדַּעַת לְגַמְרֵי,לה,19 וְצָרִיךְ לְבָרֵךְ.לו

וַאֲפִלּוּ בִּבְרָכָה אֵינוֹ רַשַּׁאי לֶאֱכֹל וְלֹא לִשְׁתּוֹת, מִשּׁוּם הֶפְסֵק בֵּין מַיִם אַחֲרוֹנִים לְבִרְכַּת הַמָּזוֹן,לז אֶלָּא אִם כֵּן רוֹצֶה לַחֲזֹר וְלִטֹּל מַיִם אַחֲרוֹנִים אַחַר כָּךְ סָמוּךְ לְבִרְכַּת הַמָּזוֹן,לח,20 שֶׁמַּיִם הָרִאשׁוֹנִים נַעֲשׂוּ כְּמַיִם בְּעָלְמָא, וְאֵין לְחָשְׁבָם לִסְמֹךְ לָהֶם בִּרְכַּת הַמָּזוֹן אַף שֶׁנְּטָלָם בְּתוֹרַת אַחֲרוֹנִים.לט

וְכָל מָקוֹם שֶׁצָּרִיךְ לַחֲזֹר וּלְבָרֵךְ "הַמּוֹצִיא" מִשּׁוּם הֶסַּח הַדַּעַת – צָרִיךְ לַחֲזֹר וְלִטֹּל יָדָיו כָּרָאוּי לַאֲכִילַת פַּת, שֶׁכֵּיוָן שֶׁהִסִּיחַ דַּעְתּוֹ מֵאֲכִילַת פַּת – הִסִּיחַ דַּעְתּוֹ מִשְּׁמִירַת יָדָיו.מ,21

(וּמַיִם הָאַחֲרוֹנִים אֵינָם מוֹעִילִים לוֹ לַאֲכִילַת פַּת אַף אִם נְטָלָן כָּרָאוּי, הוֹאִיל וְלֹא נִתְכַּוֵּן בָּהֶם לַאֲכִילַת פַּת,מא כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קנ"ח): מב,22

6 If the meal’s host said: “Let us recite Grace,” all the participants in the meal are forbidden to drink wine without reciting a blessing, provided that they remained silent, [indicating] their acquiescence to his words. If, however, one of the guests, or one of the members of the household, made such a statement, even the person who made the statement may retract and drink together with the host. [The rationale is that the] statement [made by the guest or household member] is not considered a diversion of attention, since he knows that the matter is not dependent on him, but on the host. Since the host did not divert his attention [from drinking], even [the one who suggested reciting Grace] is considered as having acquiesced to his host, to [continue to] drink with him.

ו אִם בַּעַל הַסְּעוּדָה אָמַר: "נְבָרֵךְ בִּרְכַּת הַמָּזוֹן" – כָּל הַמְסֻבִּין אֲסוּרִים לִשְׁתּוֹת מג בְּלֹא בְּרָכָה. וְהוּא שֶׁשָּׁתְקוּ וְהִסְכִּימוּ לִדְבָרָיו,מד אֲבָל אִם אֶחָד מֵהָאוֹרְחִים אוֹ מִבְּנֵי בֵּיתוֹ אָמַר כֵּן – אֲפִלּוּ הָאוֹמֵר עַצְמוֹ יָכוֹל לַחֲזֹר בּוֹ וְלִשְׁתּוֹת עִם בַּעַל הַבַּיִת,מה לְפִי שֶׁאֵינוֹ עוֹשֶׂה הֶסַּח הַדַּעַת בַּאֲמִירָתוֹ,מו מִפְּנֵי שֶׁיּוֹדֵעַ שֶׁאֵין הַדָּבָר תָּלוּי בּוֹ אֶלָּא בְּבַעַל הַבַּיִת, וְכֵיוָן שֶׁבַּעַל הַבַּיִת לֹא עָשָׂה הֶסַּח הַדַּעַת – אַף הוּא דַּעְתּוֹ סוֹמֶכֶת עַל בַּעַל הַבַּיִת לִשְׁתּוֹת עִמּוֹ: מז

7 Similarly, guests invited to a host’s home to partake of various fruits are required only to recite the blessing over the first [piece of fruit brought to them] even though [other fruits] are continuously brought to them.23 Although they were unaware at the time of the blessing how much fruit would be brought to them, since they relied on their host who invited them, retroactively, they are considered to have had in mind everything that he would serve them.

If, however, an uninvited person who did not sit down to eat with them, entered their setting for a brief period, and all the assembled offer him cups [of drink] or various fruits, he is required to recite a [separate] blessing over every [fruit or cup of wine] that is offered him — if [the cups] are offered to him after he recited the blessing on the original cup, even if he was given a second cup before he finished drinking the first.24

At present, the custom is that when a person enters a feast, the guests routinely offer him many cups of drink. Hence, he is only required to recite a blessing on the first cup, as stated in sec. 174.25

ז וְכֵן הַקְּרוּאִים בְּבַיִת בַּעַל הַבַּיִת לֶאֱכֹל מִינֵי פֵּרוֹת, אַף עַל פִּי שֶׁמְּבִיאִין לָהֶם בָּזֶה אַחַר זֶה – אֵין צָרִיךְ לְבָרֵךְ אֶלָּא עַל הָרִאשׁוֹן.23 וְאַף עַל פִּי שֶׁבִּשְׁעַת הַבְּרָכָה לֹא הָיוּ יוֹדְעִין כַּמָּה יָבִיאוּ לָהֶם, כֵּיוָן שֶׁדַּעְתָּם עַל בַּעַל הַסְּעוּדָה שֶׁזִּמְּנָן,מח אִם כֵּן כָּל מַה שֶּׁהוּא מֵבִיא לִפְנֵיהֶם הָיְתָה דַּעְתָּם עֲלֵיהֶם לְמַפְרֵעַ, כֵּיוָן שֶׁהָיְתָה דַּעְתָּם עָלָיו.מט

אֲבָל אִם בָּא אֲלֵיהֶם אִישׁ אֶחָד שֶׁלֹּא זִמְּנוּהוּ וְאֵינוֹ קוֹבֵעַ עַצְמוֹ עִמָּהֶם נ אֶלָּא נִכְנַס אֶצְלָם לְפִי שָׁעָה וְכָל אֶחָד מֵהַמְסֻבִּים מוֹשִׁיט לוֹ כּוֹס נא אוֹ מִינֵי פֵּרוֹת – צָרִיךְ לְבָרֵךְ עַל כָּל אֶחָד וְאֶחָד אִם מוֹשִׁיטִים לוֹ אַחַר שֶׁכְּבָר בֵּרַךְ עַל כּוֹס שֶׁלְּפָנָיו,נב וַאֲפִלּוּ עֲדַיִן לֹא שְׁתָאוֹ כֻּלּוֹ.נג,24

וְעַכְשָׁו שֶׁהַמִּנְהָג הוּא שֶׁמּוֹשִׁיטִים כּוֹסוֹת הַרְבֵּה לְמִי שֶׁנִּכְנַס בִּמְסִבָּה הַקְּבוּעִים לִשְׁתִיָּה – אֵין צָרִיךְ לְבָרֵךְ אֶלָּא עַל כּוֹס הָרִאשׁוֹן,נד כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קע"ד: נה,25

8 [Our Sages taught:]26 [When] after everything you eat, you partake of salt and after everything you drink, you drink water, [your food and drink] will not harm you. If a person partook of all types of food, but did not partake of salt [afterwards] and if he drank all types of beverages, but did not drink water [afterwards], he should be concerned about bad breath during that day, and he should be concerned [not only about] bad breath [but also] about choking that night. Anyone who saturates his food with water will not succumb to digestive ailments.

When a person partakes of salt after eating, he should not eat [the salt] with his thumb, because that can precipitate the burial of his children, nor [should he eat the salt] with his pinky because that can precipitate poverty, nor with the index finger, because that can precipitate bitter boils. Instead, he should use the middle or fourth finger. At present, it is no longer at all customary to partake of salt after a meal. [Nevertheless,] people do not suffer harm, because our physical constitutions have changed, as explained in sec. 173.27

ח אַחַר כָּל אֲכִילָתְךָ – אֱכֹל מֶלַח,26 וְאַחַר כָּל שְׁתִיָּתְךָ – שְׁתֵה מַיִם, וְאִי אַתָּה נִזּוֹק.נו אָכַל כָּל מַאֲכָל וְלֹא אָכַל מֶלַח, שָׁתָה כָּל מַשְׁקֶה וְלֹא שָׁתָה מַיִם, בַּיּוֹם – יִדְאַג מִפְּנֵי רֵיחַ הַפֶּה, וּבַלַּיְלָה – מִפְּנֵי רֵיחַ הַפֶּה וּמִפְּנֵי אַסְכְּרָה.נז וְכָל הַמַּקְפֶּה אֲכִילָתוֹ בְּמַיִם – אֵינוֹ בָּא לִידֵי חֹלִי מֵעַיִם.נח

וְהָאוֹכֵל מֶלַח אַחַר אֲכִילָתוֹ – לֹא יֹאכַל בַּגּוּדָל, מִפְּנֵי שֶׁקָּשֶׁה לְקִבּוּר בָּנִים, וְלֹא בַּזֶּרֶת, מִפְּנֵי שֶׁקָּשֶׁה לַעֲנִיּוּת, וְלֹא בָּאֶצְבַּע, שֶׁקָּשֶׁה לִשְׁחִין רַע,נט אֶלָּא בָּאַמָּה וּבַקְּמִיצָה.ס

וְעַכְשָׁו לֹא נָהֲגוּ כְּלָל בַּאֲכִילַת מֶלַח אַחַר סְעוּדָה,סא וְאֵין נִזּוֹקִין, מִפְּנֵי שֶׁנִּשְׁתַּנּוּ הַטְּבָעִים,סב כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קע"ג: סג,27