SECTION 184 Grace Should be Recited in the Place where the Meal was Eaten; Until When One May Recite Grace; One Who Forgot and Did Not Recite Grace. (1–3)

קפד לִקְבֹּעַ בְּרָכָה בִּמְקוֹם סְעוּדָה, וְעַד כַּמָּה יָכוֹל לְבָרֵךְ, וּמִי שֶׁשָּׁכַח וְלֹא בֵּרַךְ, וּבוֹ ג' סְעִיפִים:

1 It was already explained in sec. 178[:4–6] that whenever a food requires that the blessing recited after partaking of it be recited in the place where it was eaten, it also requires, as an initial preference, that the blessing be recited prior to one’s departing from that place.1

If one forgot and departed from the place where he ate before reciting Grace, our Sages did not trouble him to return there to recite Grace. Instead, he may recite it in the place where he remembered.2 Nevertheless, one who returns [to his original place to recite it] is praiseworthy.3 If, however, one willfully left his original place, he must return there to recite Grace.3 If, however, he [did not return, but] recited Grace in the place he remembered, he fulfills his obligation.

Other authorities [are more stringent and] maintain that even one who forgets [to recite Grace in the place where he ate] must return to his original place and recite Grace.3 If he recited Grace in the place he remembered, he has fulfilled his obligation. If, however, he [willfully] departed [from that place, knowing that he had yet to recite Grace], even after the fact, he does not fulfill his obligation [if he recited Grace elsewhere]. Instead, he must return to his original place and recite Grace there.

The actual ruling [depends on the following principle]: When there is a question regarding blessings, we rule leniently.4 Thus, after the fact, when one already recited Grace in the place where he remembered, there is no need to return and recite Grace in his original place. [This applies] even if one willfully left his original place. As an initial preference, however, even if one departed unintentionally, he should return to his place and recite Grace if possible, [e.g.,] if he is not held back by the members of a group who are accompanying him on a journey, who do not want to wait for him. In the latter situation, if he acted unintentionally, he may rely on the first opinion and follow the lenient ruling [since] the matter involves Rabbinic Law.4 Even if he acted willfully, if he is [so] far [from his original place that] by the time he would return to his original place, he would already have begun to digest his food and, hence, he would not be able to recite Grace, as will be explained shortly,5 he should recite Grace in the place where he remembered.

All the above applies when the person does not possess any more bread. If, however, he still possesses bread, there is no need for him to return to his place in any event.6 Instead, he should eat a little bread in the place he remembered and recite Grace afterwards. For any food that requires that the blessing after partaking of it be recited in the place it was eaten, requires that the blessing be recited in the place where one concluded eating, not in the place where he began eating.

Even if he did not eat an amount of bread that requires the recitation of Grace7 in the place where he concluded eating, there are authorities who maintain that he should recite Grace in the place where he concluded eating. [The rationale:] The essential obligation to recite a blessing after one ate takes effect in the place where one concludes eating, since he is not obligated to recite a blessing before he concludes eating. Instead, as long as the food he ate has not yet digested between one time he eats and the next,6 he may eat again, indeed, many more times, and include all [of the food he ate] in the one blessing that he will recite after he concludes [eating entirely].8 For he is obligated in the recitation of Grace [for his last meal] regardless of the food he ate originally. Thus the obligation of [Grace for] the last meal does not become incumbent upon him until he finishes eating with the intent of not eating again as long as until the food he ate has yet to be digested. Moreover, [even in such a situation,] if he decides to eat again afterwards, he is released from the obligation to recite Grace until he concludes eating. Therefore, when a person eats in two places, he should recite Grace in the place he concludes eating, even though he did not intend to eat again in the second place at the time he finished eating in the first location.9

Nevertheless, as an initial preference, one is not permitted to leave the place [where he ate] without reciting Grace, even if he intends to eat again in a second place, complete his meal there, and recite Grace there. The [only] exception [to this principle] is when initially, at the time that he recited the blessing HaMotzi, he had the intent [to complete his meal in the second place], as explained in sec. 178[:4].

All the above applies when one moves from one location to another. If, however, one moves from one corner to another in the same room, even [if it is] a large hall, it is all considered as one place. Even as an initial preference, one may recite Grace in a different corner. [This ruling may apply even when one moves] from a house to a courtyard, as long as he can see his original place, [for the two are considered as one place], as explained there (ibid.:1). If one ate in one room with the intent to recite Grace in a second room in the same house, it is possible that one’s intent to recite Grace there is effective, just as one’s intent to finish his meal there is effective,10 as explained there. One may rely on this [leniency] when the place where one eats is not clean.

א כְּבָר נִתְבָּאֵר בְּסִימָן קע"חא שֶׁכָּל דָּבָר הַטָּעוּן בְּרָכָה לְאַחֲרָיו בִּמְקוֹמוֹ – טָעוּן לְבָרֵךְ אַחֲרָיו קֹדֶם שֶׁיַּעֲקֹר מִמְּקוֹמוֹ לְכַתְּחִלָּה.1

וְאִם שָׁכַח וְעָקַר מִמְּקוֹמוֹ קֹדֶם שֶׁיְּבָרֵךְ – לֹא הִטְרִיחוּהוּ חֲכָמִים לַחֲזֹר לִמְקוֹמוֹ וּלְבָרֵךְ, אֶלָּא מְבָרֵךְ בַּמָּקוֹם שֶׁנִּזְכַּר.ב,2 וְאִם חָזַר – הֲרֵי זֶה מְשֻׁבָּח.ג,3 אֲבָל אִם עָקַר מִמְּקוֹמוֹ בְּמֵזִיד – צָרִיךְ לַחֲזֹר לִמְקוֹמוֹ וּלְבָרֵךְ.ד,3 וְאִם בֵּרַךְ בַּמָּקוֹם שֶׁנִּזְכַּר – יָצָא.ה

וְיֵשׁ אוֹמְרִיםו שֶׁאֲפִלּוּ בְּשׁוֹכֵחַ צָרִיךְ לַחֲזֹר לִמְקוֹמוֹ וּלְבָרֵךְ, וְאִם בֵּרַךְ בַּמָּקוֹם שֶׁנִּזְכַּר – יָצָא. וּבְמֵזִיד – אֲפִלּוּ בְּדִיעֲבַד לֹא יָצָא, וְצָרִיךְ לַחֲזֹר וּלְבָרֵךְ בִּמְקוֹמוֹ.ז וּלְעִנְיַן הֲלָכָה, סְפֵק בְּרָכוֹת לְהָקֵל.4 וּבְדִיעֲבַד שֶׁכְּבָר בֵּרַךְ בַּמָּקוֹם שֶׁנִּזְכַּר – אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ בִּמְקוֹמוֹ, אֲפִלּוּ עָקַר מִמְּקוֹמוֹ בְּמֵזִיד. אֲבָל לְכַתְּחִלָּה יַחֲזֹר לִמְקוֹמוֹ וִיבָרֵךְ, אֲפִלּוּ הוּא שׁוֹגֵג, אִם אֶפְשָׁר לוֹ, שֶׁאֵין לוֹ עִכּוּב מֵחֲמַת הַחֲבוּרָה שֶׁנִּתְלַוּוּ עִמּוֹ בַּדֶּרֶךְ וְאֵינָן רוֹצִים לְהַמְתִּין עָלָיו, שֶׁאָז יֵשׁ לִסְמֹךְ עַל סְבָרָא הָרִאשׁוֹנָה לְהָקֵל בְּדִבְרֵי סוֹפְרִיםח,4 אִם הָיָה שׁוֹגֵג. וַאֲפִלּוּ בְּמֵזִיד, אִם הוּא רָחוֹק שֶׁעַד שֶׁיַּחֲזֹר לִמְקוֹמוֹ יִתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו וְלֹא יוּכַל לְבָרֵךְ כְּמוֹ שֶׁיִּתְבָּאֵר בְּסָמוּךְט,5 – יְבָרֵךְ בַּמָּקוֹם שֶׁנִּזְכַּר.י

וְכָל זֶה כְּשֶׁאֵין לוֹ פַּת עוֹד, אֲבָל אִם יֵשׁ לוֹ פַּת עוֹד – אֵין צָרִיךְ לַחֲזֹר לִמְקוֹמוֹ בְּכָל עִנְיָן,6 אֶלָּא יֹאכַל מְעַט פַּתיא בַּמָּקוֹם שֶׁנִּזְכַּר וִיבָרֵךְ בִּרְכַּת הַמָּזוֹן לְאַחֲרָיו,יב שֶׁכָּל דָּבָר הַטָּעוּן בְּרָכָה לְאַחֲרָיו בִּמְקוֹמוֹ – טָעוּן בַּמָּקוֹם שֶׁגָּמַר אֲכִילָתוֹ, וְלֹא בַּמָּקוֹם שֶׁהִתְחִיל.

וַאֲפִלּוּ אִם בַּמָּקוֹם שֶׁגָּמַר אֵינוֹ אוֹכֵל כַּשִּׁעוּר שֶׁחַיָּב לְבָרֵךְ אַחֲרָיו7 – יֵשׁ אוֹמְרִיםיג שֶׁמְּבָרֵךְ בַּמָּקוֹם שֶׁגָּמַר, לְפִי שֶׁמִּכָּל מָקוֹם עִקַּר חִיּוּב בְּרָכָה הָאַחֲרוֹנָה חָל עָלָיו בַּמָּקוֹם שֶׁגּוֹמֵר, שֶׁהֲרֵי קֹדֶם שֶׁגּוֹמֵר אֵין עָלָיו חִיּוּב לְבָרֵךְ, אֶלָּא יָכוֹל לֶאֱכֹל עוֹד כַּמָּה פְּעָמִים6 וְלִפְטֹר כֻּלָּן בִּבְרָכָה שֶׁיְּבָרֵךְ לִבְסוֹף כֻּלָּן,יד,8 כָּל שֶׁלֹּא יִתְעַכֵּל הַמָּזוֹן בֵּין אֲכִילָה לַאֲכִילָה, וּבְאוֹתָהּ בְּרָכָה יִתְחַיֵּב אַף בְּלֹא אֲכִילָה זוֹ הָרִאשׁוֹנָה, נִמְצָא שֶׁחִיּוּב הַבְּרָכָה אַחַר אֲכִילָה זוֹ לֹא חָל עָלָיו אֶלָּא כְּשֶׁגּוֹמְרָהּ עַל דַּעַת שֶׁלֹּא לֶאֱכֹל עוֹד עַד לְאַחַר שֶׁיִּתְעַכֵּל הַמָּזוֹן בְּמֵעָיו. וְאַף גַּם זֹאת, אִם אַחַר כָּךְ נִמְלַךְ לַחֲזֹר וְלֶאֱכֹל – חוֹזֵר, וְנִפְקַע מִמֶּנּוּ הַחִיּוּב לְבָרֵךְ עַד שֶׁיִּגְמֹר. לְפִיכָךְ, כְּשֶׁיֹּאכַל בְּב' מְקוֹמוֹת – מְבָרֵךְ בַּמָּקוֹם שֶׁגָּמַר, אַף עַל פִּי שֶׁכְּשֶׁגָּמַר בַּמָּקוֹם הָרִאשׁוֹן לֹא הָיָה בְּדַעְתּוֹ לֶאֱכֹל עוֹד בַּמָּקוֹם הַשֵּׁנִי.טו,9

וּמִכָּל מָקוֹם, לְכַתְּחִלָּה אֵינוֹ רַשַּׁאי לַעֲקֹר מִמְּקוֹמוֹ בְּלֹא בְּרָכָה אֲפִלּוּ עַל דַּעַת לַחֲזֹר וְלֶאֱכֹל בַּמָּקוֹם הַשֵּׁנִי וְלִגְמֹר סְעוּדָתוֹ שָׁם וּלְבָרֵךְ בִּרְכַּת הַמָּזוֹן, אֶלָּא אִם כֵּן הָיְתָה דַּעְתּוֹ מִתְּחִלָּה לְכָךְ כְּשֶׁבֵּרַךְ "הַמּוֹצִיא", כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קע"ח.טז

וְכָל זֶה מִמָּקוֹם לְמָקוֹם, אֲבָל מִזָּוִית לְזָוִית בְּחֶדֶר אֶחָד, אֲפִלּוּ הוּא טְרַקְלִין גָּדוֹל – הַכֹּל מָקוֹם אֶחָד הוּא, וַאֲפִלּוּ לְכַתְּחִלָּה רַשַּׁאי לְבָרֵךְ בְּזָוִית אַחֶרֶת. וַאֲפִלּוּ מִבַּיִת לְחָצֵר, אִם רוֹאֶה אֶת מְקוֹמוֹ – נֶחְשָׁב כְּמָקוֹם אֶחָד, כְּמוֹ שֶׁנִּתְבָּאֵר שָׁם.יז וְאִם אָכַל בְּחֶדֶר אֶחָד [בְּבַיִת] זֶה עַל דַּעַת לְבָרֵךְ בְּחֶדֶר אַחֵר בְּבַיִת זֶה – אֶפְשָׁר שֶׁמּוֹעִיל מַה שֶּׁדַּעְתּוֹ לְבָרֵךְ שָׁם10 כְּמוֹ שֶׁמּוֹעִיל אִם דַּעְתּוֹ לִגְמֹר סְעוּדָתוֹ שָׁם, כְּמוֹ שֶׁנִּתְבָּאֵר שָׁם. וְיֵשׁ לִסְמֹךְ עַל זֶה כְּשֶׁהַמָּקוֹם שֶׁאוֹכֵל בּוֹ אֵינוֹ נָקִי: יח

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2 According to Scriptural Law, one is not required to recite the Grace after Meals unless he is satiated from the food he ate,11 as [can be inferred from] the verse:12 “When you have eaten and are satiated, you shall bless….” According to Rabbinic Law, one is obligated to recite Grace even if he partakes of only an olive-sized portion,7 for this is the measure that is termed “eating.”13 An amount less than an olive-sized portion is not considered as eating at all.14

The laws that apply to combining [portions of bread eaten with an interval between them] to reach a measure equivalent to an olive-sized portion are explained in sec. 210.15

[The following laws apply] if a person had a lapse of memory and does not know whether he recited Grace or not. If he ate to the point of satiation, he must recite Grace because of his uncertainty, because the question involves a point of Scriptural Law. If he did not [eat that much], he should not recite Grace.16

Whenever a person is required to recite Grace [due to uncertainty], he must also recite the fourth blessing, [even though] it was ordained by the Sages,17 so that one will not come to treat it disparagingly.18 Moreover, [when they ordained the recitation of that blessing,] our Sages ordained that whenever Grace was to be recited, [all] four blessings should be recited.19

ב מִן הַתּוֹרָה אֵינוֹ חַיָּב לְבָרֵךְ אַחַר הַמָּזוֹן אֶלָּא אִם כֵּן שָׂבַע מִמֶּנּוּ,יט,11 שֶׁנֶּאֱמַרכ,12 "וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ וְגוֹ'". וּמִדִּבְרֵי סוֹפְרִים לְבָרֵךְ בִּרְכַּת הַמָּזוֹן עַל כַּזַּיִת, שֶׁהוּא שִׁעוּר אֲכִילָה,13 אֲבָל פָּחוֹת מִכַּזַּיִת אֵינָהּ נִקְרֵא[ת] אֲכִילָה כְּלָל.כא,14

וְדִין צֵרוּף לְכַזַּיִת – יִתְבָּאֵר בְּסִימָן ר"י.כב,15

וְאִם נֶעֱלַם מִמֶּנּוּ וְלֹא יָדַע אִם בֵּרַךְ בִּרְכַּת הַמָּזוֹן אִם לָאו,כג אִם אָכַל עַד שֶׁשָּׂבַעכד – חוֹזֵר וּמְבָרֵךְ מִסָּפֵק, מִפְּנֵי שֶׁהוּא סָפֵק שֶׁל תּוֹרָה. וְאִם לָאו – אֵינוֹ חוֹזֵר וּמְבָרֵךְ.16

וְכָל מָקוֹם שֶׁחוֹזֵר וּמְבָרֵךְ – צָרִיךְ לוֹמַר גַּם כֵּן בְּרָכָה רְבִיעִית שֶׁהִיא מִדִּבְרֵי סוֹפְרִים,כה,17 כְּדֵי שֶׁלֹּא יָבוֹאוּ לְזַלְזֵל בָּהּ.כו,18 וְעוֹד, שֶׁכָּךְ הָיְתָה הַתַּקָּנָה, שֶׁבְּכָל פַּעַם שֶׁמְּבָרֵךְ בִּרְכַּת הַמָּזוֹן יְבָרֵךְ ד' בְּרָכוֹת: כז,19

3 Until when may one recite the Grace after Meals?20 Until the food in one’s digestive system [begins to] be digested.21 How long is that? As long as one is not hungry as a result of that meal.22 From the time one begins to feel hungry, even though his food has not been fully digested, since the digestive process has already begun, he may no longer recite Grace. Similarly, with regard to drinking or eating fruit, if one does not know how to measure [whether the drink or fruit has begun to] be digested, he may recite the blessing [required after partaking of them] if he is not thirsty or hungry, nor desiring to eat those fruits.

All the above applies when a person ate all that he desired from the bread or fruit. [Different rules apply] if, however, he ate only a little and wanted to eat more, but did not have more to eat. [Should he later obtain more and desire to resume eating,] it is impossible to measure [the interval when digestion begins] by whether he is not hungry and desiring to eat, because he desired [more] food immediately [after eating]. Indeed, eating [a small amount] increases his desire [for food] even more than before [he ate] and even more than his desire will be after this small amount will be digested. If so, his desire for more does not indicate that what he has eaten has already begun to be digested. Instead, the measure is the time it takes to walk four mil,23 which is an hour and a fifth,24 according to [the calculations] explained in sec. 459[:10].25

There are authorities who differ with regard to this measure and require a person to recite a blessing immediately after partaking of a small amount of food26 which even after he has eaten will leave him feeling hungry.27 If it happens that a person waited after eating, he should eat a small amount before [reciting] Grace to remove [any shadow of] doubt, since we are not proficient in measuring whether [or not] one is as hungry as he was at the outset, before he ate. For were [he certain that] he is as hungry as he was before eating, surely, the food in his digestive system has already [begun] to be digested.

[To explain:] Someone who is not hungry and eats fruits or sweets for the sake of pleasure could possibly desire them even more after partaking of them than before [partaking of them] even though they have not begun to be digested, because tasting them stimulates his desire for them. Similarly, when a person who is not hungry eats bread, when he eats a little, what he ate can arouse his desire to eat, because it stimulates his digestive organs and causes them to expand, [prompting] him to consume food with desire. If, however, a person partakes of bread because he is hungry, even eating a small amount will put his mind at ease somewhat and he will not be as hungry as he was beforehand. Even an olive-sized portion [of bread] which is not sufficient to put his mind at ease,28 will, nevertheless, not leave the person quite as hungry as he was before.

Similarly, when one eats other foods because of hunger, and similarly, when one who is not hungry eats, eating only arouses a desire for food immediately, directly after stimulating his digestive organs. If he waits after eating, the stomach contracts and he does not desire to eat as much, not even as much as he did before he ate. [Thus] if afterwards, he feels a small desire [to eat] like he did before he ate, that is certainly a sign that the food he ate originally has begun to be digested and he may no longer recite the blessing after it. We are not proficient in determining such matters. Therefore, one should not wait at all after eating only a small amount before reciting Grace. Weight should be given to the words [of these authorities] and one should rule leniently when there is a doubt regarding blessings. Thus one is not able to recite Grace when he delays until the time it takes to walk four mil, as required by the first opinion.

If it happens that a person waited after eating and then ate again to remove a doubt [concerning his obligation to recite Grace], he is not required to recite the blessing HaMotzi as long as he did not divert his attention [from eating]. Some authorities maintain [that this ruling applies] even if he did divert his attention from eating, as stated in sec. 179[:1, 4].

When, however, the food over which the person recited the blessing has definitely begun to digest, the relevance of the first blessing has already ceased. Similarly, if one desires to cover two meals with one blessing, he must recite the blessing [before eating again] if the interval [between these meals] was long enough for digestion to begin.

ג עַד אֵימָתַי יָכוֹל לְבָרֵךְ בִּרְכַּת הַמָּזוֹן?20 עַד שֶׁיִּתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו.כח,21 וְכַמָּה שִׁעוּרוֹ? כָּל שֶׁאֵינוֹ רָעֵב מֵאוֹתָהּ אֲכִילָה.כט,22 וּמִשָּׁעָה שֶׁהִתְחִיל לִהְיוֹת רָעֵב, אַף עַל פִּי שֶׁלֹּא נִתְעַכֵּל עֲדַיִן לְגַמְרֵי, כֵּיוָן שֶׁהִתְחִיל לְהִתְעַכֵּל – שׁוּב אֵינוֹ מְבָרֵךְ.ל וְכֵן לְעִנְיַן שְׁתִיָּה וַאֲכִילַת פֵּרוֹת, אִם אֵינוֹ צָמֵא אוֹ רָעֵב וְתָאֵב לְאוֹתָם פֵּרוֹת – יְבָרֵךְ,לא אִם אֵינוֹ יוֹדֵעַ לְשַׁעֵר אִם נִתְעַכְּלוּ.לב

וְכָל זֶה כְּשֶׁאָכַל כָּל צָרְכּוֹ מֵהַלֶּחֶם אוֹ מֵהַפֵּרוֹת, אֲבָל אִם אָכַל מְעַט וְחָפֵץ לֶאֱכֹל עוֹד, אֶלָּא שֶׁלֹּא הָיָה לוֹ יוֹתֵר – בָּזֶה אִי אֶפְשָׁר לְשַׁעֵר כָּל זְמַן שֶׁאֵינוֹ רָעֵב וְתָאֵב, כֵּיוָן שֶׁתֵּכֶף הָיְתָה לוֹ גַּם כֵּן תַּאֲוָה,לג וְאַדְּרַבָּה, בַּאֲכִילָה מַמְשֶּׁכֶת לוֹ תַּאֲוָה יוֹתֵר מִמַּה שֶּׁהָיְתָה לוֹ קֹדֶם לָכֵן, וְהוּא הַדִּין מִמַּה שֶּׁיִּהְיֶה לוֹלד אַחַר כָּךְ כְּשֶׁיִּתְעַכֵּל זֶה הַמְעַט, וְאִם כֵּן אֵין רְאָיָה כְּלָל מִתַּאֲוָתוֹ שֶׁכְּבָר נִתְעַכֵּל,לה אֶלָּא שִׁעוּרוֹ עַד כְּדֵי הִלּוּךְ ד' מִילִין,לו,23 שֶׁהוּא שִׁעוּר שָׁעָה וְחֹמֶשׁ,לז,24 לְפִי מַה שֶּׁיִּתְבָּאֵר בְּסִימָן תנ"ט.לח,25

וְיֵשׁ חוֹלְקִיםלט עַל שִׁעוּר זֶה וּמַצְרִיכִים לְבָרֵךְ מִיָּדמ בַּאֲכִילָה מוּעֶטֶת,26 שֶׁגַּם אַחַר הָאֲכִילָה הוּא רָעֵב.27 וְאִם אֵרַע שֶׁשָּׁהָה אַחַר אֲכִילָתוֹ – יֹאכַל מְעַט קֹדֶם בִּרְכַּת הַמָּזוֹן לְהוֹצִיא עַצְמוֹ מִידֵי סָפֵק, שֶׁאֵין אָנוּ בְּקִיאִים בָּזֶה לְשַׁעֵר בְּעַצְמוֹ אִם אֵינוֹ רָעֵב כָּל כָּךְ כְּמוֹ שֶׁהָיָה בִּתְחִלָּה קֹדֶם שֶׁאָכַל, שֶׁאִם הוּא רָעֵב כְּבַתְּחִלָּה – וַדַּאי כְּבָר נִתְעַכֵּל הַמָּזוֹן בְּמֵעָיו, שֶׁמִּי שֶׁאֵינוֹ רָעֵב וְאוֹכֵל פֵּרוֹת אוֹ מִינֵי מְתִיקָה לְתַעֲנוּג – הוּא שֶׁיָּכוֹל לִהְיוֹת תָּאֵב לָהֶם יוֹתֵר אַחַר הָאֲכִילָה, אַף עַל פִּי שֶׁלֹּא נִתְעַכְּלָה מִמַּה שֶּׁהָיָה תָּאֵב קֹדֶם לָכֵן, לְפִי שֶׁכֵּיוָן שֶׁטָּעַם טַעֲמָם – נִתְעוֹרֵר לוֹ תַּאֲוָה לָהֶם. וְכֵן אֲפִלּוּ מִי שֶׁאוֹכֵל לֶחֶם וְאֵינוֹ רָעֵב כְּשֶׁאוֹכֵל מְעַט – מְעוֹרֶרֶת לוֹ אֲכִילָה זוֹ תַּאֲוַת הַמַּאֲכָל, מִפְּנֵי שֶׁפּוֹתַחַת בְּנֵי מֵעָיו וּמַרְחֶבֶת אוֹתָם וִיקַבֵּל הַמַּאֲכָל אַחַר כָּךְ לְתֵאָבוֹן.מא אֲבָל מִי שֶׁאָכַל לֶחֶם לְרַעֲבוֹנוֹ – אֲפִלּוּ בַּאֲכִילָה מוּעֶטֶת מִתְיַשֶּׁבֶת דַּעְתּוֹ מְעַט וְאֵינוֹ רָעֵב כָּל כָּךְ כְּמוֹ שֶׁהָיָה. וַאֲפִלּוּ בְּכַזַּיִת שֶׁאֵין בּוֹ כְּדֵי לְהָשִׁיב דַּעְתּוֹ,מב,28 מִכָּל מָקוֹם, אֵינוֹ רָעֵב כָּל כָּךְ מַמָּשׁ כְּמוֹ שֶׁהָיָה. וְכֵן הָאוֹכֵל שְׁאָר מַאֲכָלִים לִרְעָבוֹן. וְגַם מִי שֶׁאֵינוֹ רָעֵב – אֵין הָאֲכִילָה מְעוֹרֶרֶת לוֹ תַּאֲוַת הַמַּאֲכָל אֶלָּא תֵּכֶף וּמִיָּד אַחַר שֶׁפָּתְחוּ בְּנֵי מֵעָיו, אֲבָל אִם שָׁהָה אַחַר אֲכִילָתוֹ – נִסְתְּמָה אִצְטוֹמְכָא, וְשׁוּב אֵינוֹ חָפֵץ לֶאֱכֹל כָּל כָּךְ, אֲפִלּוּ כְּמוֹ שֶׁהָיָה חָפֵץ קֹדֶם שֶׁאָכַל. וְאִם אַחַר כָּךְ חוֹזֵר וְתָאֵב מְעַט כְּמוֹ קֹדֶם שֶׁאָכַל – וַדַּאי בְּכָךְ נִתְעַכְּלָה אֲכִילָה זוֹ, וְאֵינוֹ יָכוֹל לְבָרֵךְ. וְאֵין אָנוּ בְּקִיאִים בָּזֶה, לָכֵן לֹא יִשְׁהֶה כְּלָל אַחַר אֲכִילָה מוּעֶטֶת קֹדֶם בִּרְכַּת הַמָּזוֹן. וְיֵשׁ לָחוּשׁ לְדִבְרֵיהֶם לְהָקֵל בִּסְפֵק בְּרָכוֹת,מג שֶׁלֹּא יוּכַל לְבָרֵךְ עַד כְּדֵי הִלּוּךְ ד' מִילִין כַּסְּבָרָא הָרִאשׁוֹנָה.

וְאִם אֵרַע שֶׁשָּׁהָה אַחַר אֲכִילָתוֹ וְחוֹזֵר וְאוֹכֵל לְהוֹצִיא עַצְמוֹ מִידֵי סָפֵק – אֵין צָרִיךְ לְבָרֵךְ "הַמּוֹצִיא"מד כָּל שֶׁלֹּא הִסִּיחַ דַּעְתּוֹ,מה וְיֵשׁ אוֹמְרִים אֲפִלּוּ הִסִּיחַ דַּעְתּוֹ, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קע"ט.מו

אֲבָל כָּל שֶׁוַּדַּאי נִתְעַכֵּל הַמָּזוֹן שֶׁבֵּרַךְ עָלָיו – נִסְתַּלְּקָה בְּרָכָה הָרִאשׁוֹנָה. וְכֵן הָרוֹצֶה לִפְטֹר שְׁתֵּי אֲכִילוֹת בִּבְרָכָה אַחַת וְשָׁהָה בֵּינְתַיִם כְּשִׁעוּר עִכּוּל – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ: מז