Hilchos Shavuot

Shoalim V'dorshim

1.  The concept of 'Shoalim V'dorshim' about the Halachos of the Chag regarding Shavuos, is not 30 days beforehand (as with Pessach) rather only from Rosh Chodesh Sivan, as is mentioned in the Gr"a (עי' משנ"ב סי' תכ"ט סק"א).

Tachanun

•  Tachanun is not said from Rosh Chodesh Sivan until after Isru Chag. Some have the custom not to say Tachanun until after the 12^th of Sivan (סי' קל"א ס"ז, וסבי' תצ"ד ס"ג).

Having a haircut on Erev Shavuos

• Some have the custom to allow taking a haircut only from the 3^rd of Sivan (the first of the Sloshes Yemei Hag’balah). In a year that this falls on a Sunday [as occurs this year], haircuts are permitted already on Friday (the 1st of Sivan) in honor of Shabbos. Those who follow the Will of Rebbi Yehuda Ha’Chassid not to have a haircut on Rosh Chodesh, should wait until Sunday.
• Those who follow the custom of the Arizal do not take haircuts until Erev Shavuos. In case of necessity, one can have a haircut already on the forty eighth day of the Omer.

Erev Shavuos

Tevila before Yom Tov

•  One should go to the Mikvah on Erev Shavuos after midday. If necessary, one can go from an hour before midday (סי' תע"א ס"ק כ"ב, סי' קכ"ח ס"ק קס"ה).

Erev Yom Tov

• The Halachos of doing Melacha, having a haircut and eating a meal on Erev Yom Tov are the same as on Erev Shabbos (בה"ל סי' תקנ"ט).

'Tmimos' and Tosefes Yom Tov

•  On all the Yomim Tovim, Shavuos included, there is a Mitzva of Tosefes Yom Tov (i.e. to accept Yom Tov early, before sunset). This is in no way a contradiction to fulfilling the Din of Tmimos (counting 29 complete days before Shavuos). The reason for this is, that Tosefes Yom Tov cannot negate that which it is still the day that passed (ועיין העמק דבר ומשך חכמה ויקרא כ"ג).

Candle Lighting

Lighting a Ner Neshama for Yizkor

•  It is customary for Ashkenazim to light a Ner Neshama (for one's parents or close relatives that passed away) on Erev Yom Tov. If one did not manage to do so on Erev Yom Tov, one can light it on Yom Tov in a place where he will also have benefit from it, e.g. where the meal will take place. Ideally one should light it in Shul. B'shas Hadchak it is permitted to light it without the above stipulations. Being that it is lit in honor of one's parents, it could be considered as a Ner Mitzva which is allowed to be lit on Yom Tov, (בה"ל סי' תקי"ד ס"ה).

Candle Lighting

•  It is a Mitzva to light Yom Tov candles. Some have the custom to light them before Yom Tov whereas others light them on Yom Tov, prior to the Se'uda. One who does not have a specific Minhag, should light them on Erev Yom Tov, particularly since nowadays we have ample electrical illumination. (Lighting early is not a contradiction to fulfilling the Din of Tmimos, as mentioned above).
• There is a disagreement among the Acharonim as to whether those who have the Minhag on Erev Shabbos to light before reciting the Bracha, should they do so on Yom Tov too so as not to differentiate between Shabbos and Yom Tov, or do we say that on Yom Tov it is preferable to first recite the Bracha thereby fulfilling the rule of 'Over La’Asiyason', which means that blessings over Mitzvos are to be recited prior to performing the Mitzva. The opinion to follow is that the Bracha should be recited before lighting (עי' במשנ"ב סי' רס"ג ס"ק כ"ז). Care must be taken not to extinguish the match. It should be put down and let it go out by itself.

Shehecheyanu at candle lighting

1.  Some women recite the Bracha of Shehecheyanu when lighting the candles. Others say it or hear it at Kiddush. Someone who does not have a clear Minhag should hear the Bracha of 'Shehecheyanu' at Kiddush.
2. Those who have the custom to recite 'Shehecheyanu' at candle lighting, should not say 'Shehecheyanu' again at Kiddush. If they hear Kiddush from their husbands or from someone else, there is a debate amongst the Poskim as to whether answering 'Amen' after the Bracha of Shehecheyanu constitutes a Hefsek between the Ha’gofen and their drinking of the Kiddush wine. The basis of the debate is, that since they were already Yotze Y'dei Chova of 'Shehecheyanu', their answering Amen is considered a Hefsek, which will obligate them to make another Bracha of Hagofen before drinking from the wine (this is the general Halacha for anyone who spoke out between the Bracha and the drinking). On the other hand, one could claim that this is not considered a Hefsek. In practice they should answer Amen.

Where to light the candles; in the place of eating or in the place of sleeping

1.  One who eats in one’s house but sleeps elsewhere should Lechatchila light where he eats. Although the Halacha is that a Bracha could be recited when lighting where one sleeps, nevertheless, nowadays that we have ample electrical lighting, one should not recite a Bracha if lighting where sleeping, since a Bracha is not made where one only adds light when the purpose of lighting the Neiros is in order to ensure Shalom Bayis but not to add enjoyment to the Se'uda.
2. The above mentioned Halacha is regarding Shabbos candles. When it comes to the Neiros of Yom Tov, there are grounds to claim that the Takana of lighting the candles was only established in the place of eating. In practice one may recite a Bracha even if lighting in the place of sleeping since the reason of enhancing the Shalom Bayis is applicable. It is best to eat there a Kezayis of Mezonos [or to arrange there something necessary for his Yom Tov Se'uda]. It is also advisable to switch off the lights in the room and to close the shutters before lighting the Yom Tov candles and then to turn on the lights prior to the lighting of the Neiros and reciting the Bracha. We thereby consider the Bracha to be both for the Neiros and for the electrical lights.
3. Those who  light the Neiros on Yom Tov itself and can no longer switch the lights off and on,  should try  to program a time-switch before Yom Tov so that the lights will go off for a short while at the time of the lighting [or at some later time in the evening when the Neiros are still burning].

Ma'ariv on the eve of Shavuos

The time of davening Ma'ariv on Shavuos

1.  On the night of Shavuos, one should wait until Tzeis Hakochavim to begin Ma'ariv. This is in order that the days of Sefira will be considered forty-nine full days [Tmimos] (משנ"ב סי' תצ"ד סק"א).
2. A Minyan that anyway davens after Tzeis Hakochavim, can daven at their regular time and need not delay any longer on Shavuos night.

Kavanah when reciting Ahavas Olam

1. If one slept 'Sheinas Keva' (a proper sleep in a bed) on Erev Shavuos, he should have in mind during Ma'ariv when reciting the Bracha of 'Ahavas Olam', to be Yotzei 'Birchos Ha'Torah'. He should then say a few Pesukim or learn a little after Shemoneh Esrei. (עי' משנ"ב סי' מ"ז כ"ח)

Simchas Yom Tov

1.  There is an obligation to be joyous on Yom Tov.  Chazal say (פסחים ק"ט) that nowadays rejoicing is expressed by drinking wine, therefore there is an obligation to drink wine on Yom Tov (סי' תקכ"ט ס"א ובה"ל ס"ב ד"ה כיצד). This refers to Yom Tov day, but one should do so also at the night meal.
2. The Mitzva is to drink an amount of wine that will cause him to rejoice (this is individual and is not necessarily a Revi'is).
3.  Simchas Yom Tov for small children is fulfilled by giving them goodies and candies which make them happy. A husband should arrange for his wife to buy clothes and/or jewelry (this obviously will depend on his financial capability).
4.  There is a Mitzva [but not an obligation] to eat meat (not fowl) on Yom Tov. If this is not feasible, the Mitzva can be fulfilled by eating chicken (סי' תקכ"ט ובה"ל שם, חגיגה ח', ביצה י').
5.  Regarding Shabbos it is explained (בפסחים ק"ה, ובשו"ע סי' רע"א ס"ג) that honoring the day of Shabbos is more important than honoring the night, meaning that the day meal should be more lavish than the night meal. There is a debate in the Poskim whether this is so also on Yom Tov. In the Sefer Erchei Tanaim and Amoraim it is written (in the name of one of the Rishonim, under the entry 'Rav Yehoshua Bray D'rav Idi'),  that honoring the day precedes honoring the night on Yom Tov too (ראיית מו"ח הגרא"י צוקר זצ"ל, ועי' שו"ת שביבי אש ח"ד סי' ז').
6.  Even though on Friday night the custom is to cut the lower of the two Challos used for Lechem Mishna, on the eve of Yom Tov one cuts the upper Challah.

The Halachos relevant to Learning on Yom Tov night, davening Shacharis and Kiddush

Questions & Answers regarding learning on Shavuos night

• Q. What is preferable to learn on the night of Shavuos, Tikun Leil Shavuos or Gemara?
• A. There are differences of opinion in the Poskim in the matter. Whatever he does, he has on whom to rely. (עפ"י חוק יעקב תצ"ד ס"ק א').
• Q. A person who is only able to learn for part of the night, is there any preference to learn after the Se'udah, or is it better to get up early and learn as much as he can before Shacharis?
• A. It is preferable to learn B'ashmoras Ha'boker (the 2^nd part of the night), and sleep during the first part (כנה"ג סי' תצ"ד).
• Q. A person who knows that if he stays up Shavuos night, he will dose off during davening or will not be able to daven properly, should he stay up?
• A. He should sleep a little at night to enable him to daven properly (פלא יועץ מאמר עצרת וסידור יעב"ץ בסדר ליל חג השבועות).

The Bracha when drinking over an extended amount of time

•  Someone who keeps drinking over an extended period of time, must bear in mind two scenarios. The Bracha before and after will differ depending on the case:
• If he drinks each time a Revi'is he should make a Bracha before and after each time he drinks. However,  if he knows that he will soon drink again (within the Shi'ur Ikul, i.e. the time it takes to digest), he does not make a Bracha Acharona over the first drink and when he later drinks  again he does not need to make a new Bracha Rishona. (The Shiur of Ikul/ digestion regarding drinks is unclear. In practice we rule that it is close to an hour).
• If he drinks less than a Revi'is each time (which is not enough to make a 'Borei Nefashos'), or he drinks a hot beverage (the custom being not to recite afterwards the Bracha of 'Borei Nefashos' מ"ב סי' ר"י)), the accepted Minhag עי' מ"ב קפ"ד ס"ק י"ז)) is not to recite another Bracha before drinking again^[1]. The Bracha recited at the beginning of the evening suffices. This is so only as long as one stays in the same location and had in mind when saying Shehakol to drink more. If he left the building he will require another Bracha before he continues drinking due to the Halacha of Shinui Mokom. Similarly, if he did not have in mind to drink more, he must later recite another Bracha as is the Halacha of He'sech Ha'Da'as.

Eating before Shachris

•  One may not eat more than a Kebeitzah of bread or Mezonos [made from the five types of grain] within half an hour (Sha’os Zemanios) before Alos Hashachar (daybreak). Other foods are allowed until daybreak. See below paragraph 26 for the time of Alos Hashachar.

Birchos Hashachar for one who stayed up the entire night

•  A Ben Ashkenaz who did not sleep at all during the night, cannot recite in the morning the Brachos of 'Elokai Neshama', 'Hama'avir Sheina' (מ"ב סי' מ"ו ס"ק כ"ד בשם הא"ר), and Birchos Ha'Torah (סי' מ"ז ס"ק כ"ח). The custom amongst the Sephardim is to recite all the Brachos [besides 'Al Netilas Yadayim' (שו"ע סי' ד' סי"ג), as will be explained below].
• Bircas 'Al Netilas Yadayim': if one used the bathroom before davening and cleaned oneself, the custom of Ashkenazim is to recite the Bracha of 'Al Netilas Yadayim' before 'Asher Yatzar' (מ"ב שם ס"ק ל'). The Bracha ‘Al Netilas Yadayim’ is said on the washing before davening. Sephardim do not recite the Bracha of 'Al Netilas Yadayim' (פשטות השו"ע שם).
• According to the above mentioned Halachos, it is possible to be Yotze all the Brachos even if no one present slept at night, by hearing them from a Ben Sepharad whose Minhag is to recite the Brachos, and he can exempt the Ben Ashkenaz with all the necessary Brachos as mentioned above (The Mishnah Brurah סי' מ"ו ס"ק כ"ד בשם השע"ת writes that one can be Yotzei by hearing the Brachos from someone else). After this, a Ben Ashkenaz can be Motzie a Ben Sepharad with the Bracha of 'Al Netilas Yadayim'.
• All other Birchos HaShachar can be recited by each individual as usual.

Bracha on Tzitzis

•  Someone who wore his Tzitzis the entire night and does not wear a Tallis Gadol at Shachris (for example, Ashkenazi Bachurim), should be Yotze the Bracha from someone wearing a tallis. After hearing the Bracha he should shake the strings of his Tallis Koton. If he puts on a different Tallis Koton for Shachris he can recite his own Bracha on the second pair of Tzitzis he is about to wear.

Learning after daybreak before Birchos Ha'Torah

• It is unclear if one must say Birchos Ha'Torah immediately after Alos Hashachar in order to be allowed to continue learning. In practice it is permitted to continue learning until someone reciting Birchos Ha’Torah is available to be Motzie him, or until he davens and will be Yotze Y'dei Chova when saying the Bracha of Ahava Rabah. This is because there is no actual prohibition to learn before Birchos Ha'Torah, rather it is an obligation to make a Bracha before learning. Therefore, if he currently cannot recite the Brachos, he may continue learning. Nevertheless, Sephardim who as above do not need others to exempt them, should recite Birchos Ha'Torah immediately after Alos Hashachar.

Netilas Yadayim at Alos Hashachar [daybreak]

•  The time of Netilas Yadayim is immediately at daybreak. One should go and wash as soon as this time arrives. However, there are many opinions who are lenient in the matter (עי' שו"ע סי' ד' סע' ד'). The time of Alos Hashachar regarding this issue, is 72 minutes before Neitz Ha'chama (not 90 minutes).

Birchos Hashachar for someone who did not say them in the morning and slept later during the day

•  Someone who was awake at night and was not Yotze Ye'dei Chova of Birchos Hashachar by hearing them from someone else, and afterwards slept during the day: There are grounds to say that when he wakes up after his day sleep he can then recite them. (This so even according to the opinions that essentially the Brachos may only be recited after sleeping at night. The reason is that in a case that he did not sleep at night, his main sleep is the daytime sleep and it  shares the same importance as a proper sleep, therefore he can make the Bracha of 'Elokay Neshama' and 'Hama'avir Sheina'. In practice it is unclear what should be done.

Kri'as Ha'Torah on Shavuos

•  The Aseres Ha'dibros are read with a different tune ('B'taam Elyon'). There are also several differences as to how to read the flow of the Pesukim. (בה"ל סי' תצ"ד, ועי' חזקוני פרשת יתרו).
•  Some have the Minhag to stand while the Aseres Ha'dibros are being read, while others remain seated. Each one should follow the local Minhag. If there is no established Minhag, one should not stand up especially (עי' סי' קמ"ו ס"ד, שו"ת הרמב"ם סי' רס"ג, שערי אפרים שער ז' אות ל"ז).

Eating a Kezayis of Mezonos after Kiddush in the morning

• Those who stay up on Shavuos night and make Kiddush after davening, should make sure to eat a Kezayis of Mezonos to fulfill the Din of Kiddush B'makom Se'uda. One must keep in mind that the filling of the cakes or other additives are not to be included when assessing the amount of the Kezayis. This is especially pertinent on Shavuos when cheese cakes are customarily served. One must make sure to eat a Kezayis from the baked dough and not include the other components of the cake (עי' סי' רע"ג ס"ה).

Bracha on drinks after Kiddush

•  Regarding the Bracha on other drinks for someone who heard Bircas Hagefen at Kiddush or for one who made Kiddush by himself: There is a difference if the Kiddush was made over wine or over grape juice, as will be explained.
• When Kiddush was said over wine, there are 3 different cases
• A. The one who made Kiddush and drank a Revi'is: He does not recite a Bracha on other drinks since the Bracha of Hagefen over the Revi’is of wine that he drank exempts all other beverages (שו"ע סי' קע"ד).
• B. Regarding those who were Yotze Y'dei Chova by listening to Kiddush from someone else and drank just a small amount of wine (less than a  Revi'is): The Biur Halacha (שם) remains unclear as to whether drinking wine less than a Revi'is exempts other drinks or not. Therefore, Lechatchila it is proper to exempt other drinks by saying Shehakol on a food The Bi'ur Halacha (סי' קע"ד ס"ב) writes that one should exempt the drinks by eating sugar. However, but this solution is not so clear since saying Shehakol over sugar is itself due to a doubt because there is a disagreement what is its correct Bracha [some contend that the Bracha over sugar is Ha'eitz (עי' בה"ל סי' ר"ב סעי' ט"ו). In fact, if someone actually recited Ha'eitz over sugar, he is not required to repeat the Bracha and say Shehakol]. Therefore it is unclear whether it is correct to exempt one Safek (as above if he drank just a small amount of wine and wants to drink other beverages) by another Safek (reciting Shehakol on sugar). Thus, it is best to exempt the drinks by saying Shehakol over a candy/sweet or something similar., or he should be Yotze Y'dei Chova by hearing Shehakol from someone who did not drink any wine at all. If he has neither of these two possibilities, he may drink without a Bracha.
•  C. If someone heard Kiddush and did not have any wine, he recites Shehakol before he drinks. Since he did not drink from the wine at all, the Bracha of Hagefen that he heard does not exempt the drinks.
• In light of the above, if one knows that there is no-one who can be Motzie him and he does not have a Shehakol food with which to exempt the drinks , even though it is a Mitzva Min Hamuvchar to taste from the cup of Kiddush Some hold that drinking from the wine at Kiddush of the morning is Me'akeiv.(פסחים ק"ו בתוס' ובאו"ח סי' רע"א סעי' י"ד), it requires further insight as to  whether one should have some wine from the Kiddush or not, since this will put him in  a quandary and force him to rely on Safek Brachos Le'hakel.

Kiddush over grape juice:

• The Halacha for someone who drank a Revi'is or less than a Revi'is is essentially as above. However, even regarding the one who recited the Kiddush and drank a Revi'is, it is correct in this case to Lechatchila exempt the other drinks by saying Shehakol over a food item, or he should find someone else to exempt him. This is due to a debate in Halacha whether grape juice is considered wine also in regards to the Din that wine exempts other drinks.
• If he does not have anyone to be Motzie him, nor does he have any food to say a Shehakol on, he may still drink the other beverages (whether he drank a Revi'is or less). This is due to the rule “Safek Brachos Le'hakel”.
• A person who did not drink any grape juice at Kiddush, should obviously recite a Bracha on the other drinks as explained above.

'Lechem Mishna' when making Kiddush on Mezonos

• The Kitzur Shulchan Aruch (כלל ע"ז) writes that if one is not washing for Challah after Kiddush rather he is just having Mezonos, he should take two whole cakes and thereby be Yotzei Lechem Mishna as one does on bread. In practice we do not follow this opinion.

One who forgot Ya'ale Veyavo at bentching

• Someone who forgot Ya'ale Veyavo at bentching on Shavuos: Bnei Ashkenaz must bentch again, but Bnei Sepharad do not bentch again. Women do not bentch again Regarding Bnei Sepharad- see שו"ע קפ"ח ס"ו, כה"ח שם ס"ק כ"ד. Regarding women- see  .שו"ת רע"א קמ"א א' If they can wash again and eat bread- it is correct to do so.
• Regarding the above mentioned Halacha that Bnei Ashkenaz bentch again, the following two points must be kept in mind:
• A. If in the morning after davening he made Kiddush and ate Mezonos, it is unclear as to
•  whether he must bentch again if he forgot Ya'ale V'yavo at the main meal. The reason for this is because the basis of the Din to bentch again if Ya'ale Veyavo was forgotten, is owing to the obligation to eat a Se'uda on Yom Tov which in turn obligates him to bentch and say Ya'ale Veyavo, hence if it was omitted he must bentch again. Being so, if one previously ate Mezonos it could be considered that he was already Yotze Y'dei Chova of the day Se'uda, and therefore the main Se'uda is not obligatory. In light of this, there is no obligation to bentch again if he forgot to say Ya'ale Veyavo. See footnote^[2]
• B. One who did not make Kiddush in the morning, must bentch again if Ya'ale Veyavo was omitted after the Se'uda.

Eating Milk products on Shavuos

• There are various customs regarding the Minhag of eating milk products on Shavuos. The common custom is to eat a Milky meal right after davening Shacharis and after a break, to eat a regular meaty Yom Tov Se'uda. There are those who eat a Milky meal at night without eating meat at all. One should follow his parents' custom.
• One who does not have a clear Minhag, should eat meat at the night Se'uda, since there is a Mitzva of Simchas Yom Tov also at night. He should eat milk products in the morning, as above. Alternatively, one could eat the milk products at the beginning of the night meal, then make a Hefsek as required according to Halacha (by eating and drinking something in between - 'Kinu'ach Ve'hadacha'). Merely rinsing one’s mouth is insufficient^[3].

The Bracha on cheese cake

• The correct Bracha on cheese cake depends on the way the cake was prepared:

A. If the cheese was baked together with the dough and the dough itself is tasty, then regardless if the dough is thick or thin, one recites only 'Mezonos', since the cheese is secondary to the tasty dough.

• B. If the cheese was not baked with the dough, then it depends: If there is just a small amount of cheese on the dough, it is considered insignificant in regards to the dough and only 'Mezonos' is recited. However, if there is a significant amount of cheese, then one must recite both the Bracha of 'Mezonos' and 'Shehakol' (סי' קס"ח במ"ב ס"ק מ"ה וסי' רי"ב ס"ק י"ג).

C. If there is just a thin layer of dough on the bottom of the cake and it does not have a specially good taste, rather it is mainly

• meant    to hold the cheese, then only  'Shehakol' is recited.
• D. Nowadays there are ways of preparing cheesecakes without involving any baking. For example, a layer of biscuits is placed at the bottom of a pan and the cheese filling is spread over it and then a second layer of biscuits is then placed on top of the cheese. It is then placed in the refrigerator or the freezer for a few hours. This is considered as one cake (as if it was baked) and only Mezonos is recited.
• Regarding Bracha Achronah – one must make sure to eat a Kezayis from the baked dough within the time span of Kedei Achilas Pras. If not, then 'Al Hamichya' is not said, but the dough can be added to the amount of cheese to make up a Kezayis to say Borei Nefashos.

Eating cheese cake during the Se'uda

• Cheese cake eaten during a bread meal does not require a Mezonos (עי' בה"ל סי' קס"ח ס"ח ד"ה טעונים). One who wants to be Mehader can say 'Mezonos' over Kariot cereal or Bisli or the like, and will thereby exempt the cheese cake.

Warming milk products on the 'Electrical Hot- Plate'

•  If one wishes to warm up milk products on the Electrical Hot-Plate it is proper to first cover it with aluminum foil.

Baking Challos in a Fleishige oven, and eating them with milk

It is permitted Lechatchila to bake Parev Challos in a Fleishige oven (even if used for meat on that day) and eat the challah with milk, as long as they were baked in a Parev

• tin (a disposable pan, or on non-porous baking paper).

Se'udas Shlishis on Yom Tov

•  It says in the Shulchan Aruch (סי' תקכ"ט ס"א) that we are not Noheg to eat Se'uda Shlishis on Yom Tov. [The Chazon Ish did eat a third meal since the opinion of the Rambam (see Tur ibid) is to eat Se'uda Shlishis on Yom Tov too]. Preferably one should have a cooked dish e.g compote besides the morning meal ( .(משנ"ב שם ס"ק י"ג
• Although on Shabbos one is not Yotze Se'uda Shlishis if eaten before midday (סי' רצ"א ס"ב), on Yom Tov being that Mei'ikar Ha'din there is no obligation to eat Se'udah Shlishis, we can rely on the lenient  opinion (עי' משנ"ב סי' תמ"ד ס"ק ח').

'Hakbalas P'nei Rabo' in current times

• The Gemara in Masechta Rosh Hashana it writes (ט"ז:) ‘A person is obligated to visit his Rebbi on the Regel’ (Yom Tov). The Noda B'yehuda writes (תנינא או"ח סי' צ"ד) that this Din is not relevant in current times. However, the Gemara in Mashechta Sukkah (דף י: , כ"ו.) seems to state otherwise We could suggest an answer that although there is no obligation, nevertheless it is a Kiyum Mitzva.    (ועי' נתיה"מ סי' ע"ב י"ט, וצ"ע)
• Indeed, the Yaaros D'vash (דרוש י"ב) contends that the obligation of visiting one's Rebbi is even more so nowadays after there is no Bais Hamikdash.
• The Din of Hakbalas Pnei Robo is only for one's 'Rabo Muvhak' [principle Rebbi from whom he learned most of his Chochma]. This level is uncommon in our times, since most of our learning is from the Gemara and the Poskim. (A Gadol Hador has the din of Rabo Muvhak).

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[1] There is a dispute between the Magen Avraham and other Achronim if  someone ate or drank and the time of   digestion already passed, but he had in mind to continue eating and drinking, does he require another Bracha or not. Le'halacha one does not recite another Bracha before continuing eating or drinking. This is the reasoning behind the above mentioned Halacha that one does not make a new Bracha before each drink.

[2] In practice, Lechatchila it is best to wash again and eat a Kebeitza of bread and bentch remembering Ya'ale Veyavo. This will exempt him also on the first eating as well. If he cannot eat again, he does not bentch again Mi'Safek, since he might have fulfilled the obligation of Se'udas Yom Tov when eating the Mezonos. However, if the time of digestion (from when he ate the Mezonos) did not yet pass, he bentches again Bircas Hamazon. The reasoning behind this is as follows: His exemption from bentching again is because of the Safek maybe he already fulfilled the Mitzva of Se'udas Yom Tov by eating the Mezonos. If so, now that he still feels satiation from the Mezonos he is still obligated in Bircas Hamazon due the Mezonos (since he did not recite afterwards Bircas Hamazon only 'Al Hamichya').

[3] This is the Mishnah Brurah's opinion (סי' תצ"ד ס"ק ט"ז) that one is allowed to eat milk and then meat after eating and drinking something in between.  Some are stringent (ב"י יו"ד סי' פ"ט עפ"י הזוהר) and are of the opinion that Bircas Hamazon must be recited in between.