Shulchan Aruch: Chapter 179 - What is Considered a Diversion of Attention in Midst of a Meal that Requires Recitation of a [Second] Blessing

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)

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.

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

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].

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

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

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.

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

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