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Shulchan Aruch: Chapter 178 - What Matters are Considered an Interruption During a Meal

Shulchan Aruch: Chapter 178 - What Matters are Considered an Interruption During a Meal

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SECTION 178 What Matters are Considered an Interruption During a Meal. (1–9)

קעח אֵיזֶה דְּבָרִים קְרוּיִים הֶפְסֵק בִּסְעוּדָה, וּבוֹ ט' סְעִיפִים:

1 When a person was eating in one room, but took his food in his hand and went to another room to eat, he must recite another blessing.1 Since he rose and went to another place after he paused [from eating], his rising [from his place] is considered as if he ceased eating. [When he commences eating again,] it is as if he began eating anew. Hence, [the food] requires a blessing before [he eats] even though he did not divert his attention [from the food] in the interim. Even if he [leaves this second location and] returns to his initial place, he must recite another blessing [before eating again]. By changing his place in the interim, he is considered to have interrupted his eating. Moving from one corner of a room to another, however, is not considered as changing one’s location,1 even in a large hall.

If initially, when he recited the blessing in the first room, he had the intent to change his location and move from room to room while eating,2 he is not required to recite a second blessing. [This ruling applies] even if he eats a different type of food in the other room, [provided] the blessing for it is the same as for the first.

[The above applies] when the two rooms are in the same building. If, however, [one moves] from one building to another, or even from a building to the courtyard, his intent is of no consequence at all. [A second blessing is required,] even if he held the food in his hand while he was walking and partook of it again without diverting his attention in the interim.

Nevertheless, if he is able to see the place3 where he first ate from the location where he is now eating — even [if only] through a window, and even if he can only see part of that place — he is not required to recite a second blessing. [This applies] even when he leaves a building [and goes to] a courtyard4 and even when he did not have the intent [of departing] when he recited the blessing. [Moreover, a second blessing is not required] even if [he partakes] of another type of food [in the second place,] as long as it sharesthe same blessing as the [food eaten in the] first [location], provided that he had the intent of eating [there] when he initially recited the blessing, as stated in sec. 206[:9].

א הָיָה אוֹכֵל בְּחֶדֶר זֶה (א) וְנָטַל הַמַּאֲכָל בְּיָדוֹ וְהָלַךְ לְחֶדֶר אַחֵר לֶאֱכֹל – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ,א,1 שֶׁכֵּיוָן שֶׁעָמַד וְהָלַךְ לְמָקוֹם אַחֵר – עֲמִידָתוֹ זוֹ הִיא גְּמַר אֲכִילָתוֹ, וְזוֹ אֲכִילָה אַחֶרֶת הִיא, וּטְעוּנָה בְּרָכָה בַּתְּחִלָּה ב אַף עַל פִּי שֶׁלֹּא הִסִּיחַ דַּעְתּוֹ בֵּינְתַיִם.ג וַאֲפִלּוּ חוֹזֵר לִמְקוֹמוֹ לֶאֱכֹל – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ,ד שֶׁכֵּיוָן שֶׁשִּׁנָּה מְקוֹמוֹ בֵּינְתַיִם הִפְסִיק אֲכִילָתוֹ.ה אֲבָל בְּחֶדֶר אֶחָד מִזָּוִית לְזָוִית אֵינוֹ נִקְרָא שִׁנּוּי מָקוֹם,ו,1 אֲפִלּוּ הוּא טְרַקְלִין גָּדוֹל.ז

וְאִם מִתְּחִלָּה כְּשֶׁבֵּרַךְ בְּחֶדֶר זֶה הָיָה בְּדַעְתּוֹ לְשַׁנּוֹת מְקוֹמוֹ מֵחֶדֶר לְחֶדֶר בְּאֶמְצַע אֲכִילָתוֹ,ח,2 אֲפִלּוּ אוֹכֵל בַּחֶדֶר הַשֵּׁנִי מַאֲכָל אַחֵר שֶׁבִּרְכָתוֹ כְּבִרְכַּת הָרִאשׁוֹן ט – אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ.

וְהוּא שֶׁיִּהְיוּ שְׁנֵי הַחֲדָרִים בְּבַיִת אֶחָד, אֲבָל מִבַּיִת לְבַיִת אוֹ אֲפִלּוּ מִבַּיִת לְחָצֵר – אֵין דַּעְתּוֹ מוֹעֶלֶת כְּלוּם,י אֲפִלּוּ נוֹטֵל הַמַּאֲכָל בְּיָדוֹ כְּשֶׁהוֹלֵךְ וְחוֹזֵר וְאוֹכְלוֹ בְּלֹא הֶסַּח הַדַּעַת בֵּינְתַיִם.יא

וּמִכָּל מָקוֹם, אִם בַּמָּקוֹם שֶׁאוֹכֵל יָכוֹל לִרְאוֹת אֶת מְקוֹמוֹ3 הָרִאשׁוֹן שֶׁאָכַל שָׁם,יב אֲפִלּוּ דֶּרֶךְ חַלּוֹן, וַאֲפִלּוּ מִקְצָת מְקוֹמוֹ יג – אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ אֲפִלּוּ מִבַּיִת לְחָצֵר,יד,4 וַאֲפִלּוּ לֹא הָיָה כֵן בְּדַעְתּוֹ כְּשֶׁבֵּרַךְ,טו וַאֲפִלּוּ עַל מַאֲכָל אַחֵר שֶׁבִּרְכָתוֹ כְּבִרְכַּת הָרִאשׁוֹן, אִם הָיָה בְּדַעְתּוֹ לֶאֱכֹל כְּשֶׁבֵּרַךְ, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן ר"ו: טז

2 All [the above applies when one eats] alone or when a group [eats together] and they all moved from place to place together. If, however, they left some, or even one, of the members of the group [in the initial location] and all the others left — even if they wentto another building, and even if [that building] is notnearthe first — when they return [to their original location], they need not recite a [new] blessing over the food that they will [now] eat in their initial place.5 It is as if they did not leave their place at all. Since they left some of the members of the group there, their original sitting6 remained intact. It is not considered as if they departed.

If, however, they desire to eat in the place where they went, they must recite a blessing there. [The fact that they] left some of their company in the original location is of no consequence regarding what they will be eating in the second location.

ב וְכָל זֶה בְּיָחִיד, אוֹ בִּבְנֵי חֲבוּרָה וְעָקְרוּ כֻּלָּם מִמָּקוֹם לְמָקוֹם, אֲבָל אִם הִנִּיחוּ מִקְצָתָם בִּמְקוֹמָם, אֲפִלּוּ אֶחָד מֵהֶם, וְהַשְּׁאָר הָלְכוּ כֻּלָּם,יז אֲפִלּוּ לְבַיִת אַחֵר, אֲפִלּוּ אֵינוֹ סָמוּךְ לְבַיִת זֶה, כְּשֶׁהֵם חוֹזְרִים אֵין צְרִיכִים לְבָרֵךְ עַל מַה שֶּׁיֹּאכְלוּ כָּאן כְּאִלּוּ לֹא עָקְרוּ מִמְּקוֹמָם כְּלָל בֵּינְתַיִם,5 כֵּיוָן שֶׁהִנִּיחוּ מִקְצָת חַבְרֵיהֶם נִשְׁאֲרָה קְבִיעוּתָם6 כָּאן וְאֵין זוֹ עֲקִירָה.יח

אֲבָל אִם רוֹצִים לֶאֱכֹל בַּמָּקוֹם שֶׁהָלְכוּ – צְרִיכִים לְבָרֵךְ, וְאֵין מוֹעִיל מַה שֶּׁהִנִּיחוּ מִקְצָת חַבְרֵיהֶם בְּחֶדֶר זֶה לְמַה שֶּׁיֹּאכְלוּ בְּחֶדֶר אַחֵר: יט

3 All [the above applies] with regard to foods for which one is not required to recite a blessing after eating (a berachah acharonah) in the place where he ate,7 e.g., all foods and beverages over which the blessing Borei nefashos rabbos is recited after partaking of them. [In these instances,] it is not necessary to recite that blessing in the place where one ate or drank. Instead, he is permitted to leave his place before reciting the blessing, go to another place, and recite the blessing there.8 Therefore, leaving one’s place is considered as concluding his meal. Thus when he eats or drinks again in another place or after he returns to his first place, it is considered another meal and requires a second blessing, even if he has yet to recite the blessing required after his first meal.

[Different laws apply with regard to] foods for which one is required to recite a blessing in the place where he ate, i.e., bread, and even cooked foods from the five species [of grain],9 or even fruit from the seven species [for which Eretz Yisrael is praised],10 and wine. Since the blessing recited after [the latter foods or wine] encapsulates the three blessings of the Grace after Meals, it is sufficiently important to require that this blessing be recited in the place where one ate or drank, just as [this is required with regard to] Grace. Therefore, when one leaves his place to go to another location, leaving his [first] place is not considered as concluding his meal, for he must return to his [original] place to recite the blessing after eating [the above foods]. Accordingly, when he eats or drinks again, even in another place, he is considered to be eating [as a continuation of] his first meal, [i.e.,] to complete that meal. Needless to say, this applies when he returns to his [original] place [and resumes eating. Hence,] he is not required to recite a blessing before [eating again], even though he did not leave part of his original company [in his original place].11

[The above rules apply] provided the person ate an olive-sized portion [of these foods before he departed. If, however, he ate] less than an olive-sized portion [of these foods],12 he is bound by the laws that apply with regard to foods for which one is not required to recite a blessing in the place where he ate.5

There are authorities who maintain that [aside from bread,] only foods made from [the five] species of grain require that the blessing recited after them be recited in the place where one ate, due to their importance, because they [alone] are considered as sustenance. Others maintain [that this distinction is conveyed to] bread alone. As an initial preference, one should be stringent and recite the blessing after all the seven species [for which Eretz Yisrael is praised] in the place where one ate. After the fact, if one changed his place [and then wishes to resume eating], he need not recite a blessing [before partaking of food], for when there is a doubt whether a blessing is required, we rule leniently.

ג וְכָל זֶה בִּדְבָרִים שֶׁאֵין טְעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם,כ,7 כְּגוֹן כָּל אֹכֶל וּמַשְׁקֶה שֶׁבִּרְכָתָם הָאַחֲרוֹנָה הִיא "בּוֹרֵא נְפָשׁוֹת רַבּוֹת",כא שֶׁאֵין צָרִיךְ לְבָרֵךְ בְּרָכָה אַחֲרוֹנָה בִּמְקוֹם אֲכִילָה אוֹ שְׁתִיָּה, אֶלָּא רַשַּׁאי לַעֲמֹד מִמְּקוֹמוֹ קֹדֶם שֶׁיְּבָרֵךְ וְלֵילֵךְ לְמָקוֹם אַחֵר לְבָרֵךְ שָׁם,8 לְפִיכָךְ, עֲמִידָתוֹ מִמְּקוֹמוֹ לֵילֵךְ – זֶהוּ גְּמַר סְעוּדָתוֹ, וּכְשֶׁחוֹזֵר וְאוֹכֵל אוֹ שׁוֹתֶה בְּמָקוֹם אַחֵר אוֹ לְאַחַר שֶׁחוֹזֵר לִמְקוֹמוֹ – סְעוּדָה אַחֶרֶת הִיא, וּטְעוּנָה בְּרָכָה שֵׁנִית כב אַף עַל פִּי שֶׁלֹּא בֵּרַךְ עֲדַיִן בְּרָכָה אַחֲרוֹנָה עַל סְעוּדָה הָרִאשׁוֹנָה.

אֲבָל דְּבָרִים הַטְּעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם, כְּגוֹן פַּת, אוֹ אֲפִלּוּ מַעֲשֵׂה קְדֵרָה מֵחֲמֵשֶׁת הַמִּינִים,9 אוֹ אֲפִלּוּ פֵּרוֹת מִז' הַמִּינִים כג,10 וְיַיִן,כד שֶׁבִּרְכָתָן הָאַחֲרוֹנָה הוֹאִיל וְהִיא מֵעֵין ג' בְּרָכוֹת שֶׁל בִּרְכַּת הַמָּזוֹן – הִיא חֲשׁוּבָה לְהַצְרִיךְ וּלְבָרֵךְ בִּמְקוֹם אֲכִילָה אוֹ שְׁתִיָּה כְּמוֹ בִּרְכַּת הַמָּזוֹן, לְפִיכָךְ, כְּשֶׁהוּא עוֹמֵד מִמְּקוֹמוֹ לֵילֵךְ לְמָקוֹם אַחֵר – אֵין עֲמִידָתוֹ גְּמַר סְעוּדָתוֹ, שֶׁהֲרֵי צָרִיךְ הוּא לַחֲזֹר לִמְקוֹמוֹ לְבָרֵךְ בְּרָכָה הָאַחֲרוֹנָה,כה לָכֵן כְּשֶׁחוֹזֵר וְאוֹכֵל וְשׁוֹתֶה אֲפִלּוּ בְּמָקוֹם אַחֵר, עַל דַּעַת סְעוּדָתוֹ הָרִאשׁוֹנָה הוּא אוֹכֵל מִשּׁוּם לְסַיֵּם סְעוּדָתוֹ, וְאֵין צָרִיךְ לוֹמַר כְּשֶׁחוֹזֵר לִמְקוֹמוֹ,כו וְאֵין צָרִיךְ לְבָרֵךְ בַּתְּחִלָּה אֲפִלּוּ לֹא הִנִּיחַ מִקְצָת חֲבֵרִים.כז,11

וְהוּא שֶׁאָכַל כְּבָר כַּזַּיִת, אֲבָל פָּחוֹת מִכַּזַּיִת12 דִּינָם כִּדְבָרִים שֶׁאֵין טְעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם.כח,5

וְיֵשׁ אוֹמְרִים,כט שֶׁמִּין דָּגָן לְבַד טָעוּן בְּרָכָה לְאַחֲרָיו בִּמְקוֹמוֹ, מִפְּנֵי חֲשִׁיבוּתוֹ שֶׁנִּקְרָא מָזוֹן. וְיֵשׁ אוֹמְרִים,ל פַּת בִּלְבַד. וּלְכַתְּחִלָּה יַחֲמִיר בְּכָל שִׁבְעַת הַמִּינִים לְבָרֵךְ בִּמְקוֹמוֹ, וְכֵן בְּדִיעֲבַד אִם שִׁנָּה מְקוֹמוֹ – אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, שֶׁסְּפֵק בְּרָכוֹת לְהָקֵל: לא

4 Even when one goes to another house during the course of a meal and partakes of foods that are not considered secondary to the meal with regard to the blessing recited before partaking of them — and thus he would be required to recite a blessing [before partaking] of them in the first house — e.g., wine or fruit, they are [nevertheless] considered as secondary to the meal with regard to the blessing recited afterwards. [Hence,] they are covered by the Grace after Meals. [Thus, it can be said that the person] is eating and drinking [as an extension of] his first meal. Therefore, he is not required to recite a blessing [before eating] in his second place.13 [This ruling applies] even if he did not eat bread in [the second place] and even if, when he recited the blessing HaMotzi, he had no intention of changing his place in the midst of his meal.

If he partook of bread in the second place, he should recite Grace in the place where he finishes eating bread, as will be explained in sec. 184[:1].

Nevertheless, initially, it is forbidden to leave the place [where one ate bread] before reciting Grace, unless the person had the intent [of going to the second place] when he recited the blessing HaMotzi. [The rationale:] Any food that, as an expression of its importance, requires that the blessing recited after it be recited in the place where one ate, also requires that this blessing be recited before one leaves that place. (Just as its importance dictates that the blessing for it should not be recited in another place, so too, it dictates that the blessing should be recited before departing to go to another place. [This applies] even if he will also eat in the second place and recite Grace there. For of what consequence will that be with regard to the food that he partook of originally which, because of its importance, required that, as an initial preference, the blessing after it be recited in the place where one ate before departing?

[The leniency mentioned above] is only that if the person already left [his original place], he is not required to return and recite Grace [if he eats bread in the second place. This leniency is granted, because even if he were to return immediately to the first location] he would not correct the error of leaving that place [before reciting Grace]. It is only that since one is required to recite Grace in the place where he ate, [after the fact, since he has changed location, it suffices that] he eats a small amount in the second place and then recites Grace [there].

Thus, as an initial preference, one should not leave his original place without reciting Grace. This applies even if he left some of the members of the group with whom he ate there, althoughgenerally, one is not considered to have left his place if he intends to return [and rejoin] them.14 Nevertheless, [in this instance,] by going to finish his meal in another house, the person is considered to have departed from his initial group.

[Different rules apply] if one departs with the intent to return to his original place, in which instance, he is not considered to have left his place [if he originally partook of] foods that require the blessing after eating to be recited in the place where one ate.15 [This leniency applies] even if he did not leave some of his initial group in his place. Nevertheless, he is obligated to go [to the new location] with the intent to eat there, as will be explained.16

Even if the person leaves without the intent to return,) if, initially, when he recited the blessing HaMotzi, he intended to finish [his meal] in another place, he is permitted to leave. [The rationale:] At the outset, he did not establish the [first] place as the place where he would eat his entire meal. [To cite a parallel:] wayfarers eat as they proceed on their journey. They sit and recite Grace in the place where they finish eating.17 [This is permitted,] because this was their initial intent, not to sit down18 to eat [their entire meal] in the place they recited the blessing HaMotzi and began eating.

ד וַאֲפִלּוּ הָלַךְ בְּתוֹךְ הַסְּעוּדָה לְבַיִת אַחֵר, וְאוֹכֵל וְשׁוֹתֶה שָׁם דְּבָרִים שֶׁאֵינָם טְפֵלִים לַסְּעוּדָה לְעִנְיַן בְּרָכָה רִאשׁוֹנָה, וְהֻצְרַךְ לְבָרֵךְ עֲלֵיהֶם בַּבַּיִת הָרִאשׁוֹן, כְּמוֹ יַיִן וּפֵרוֹת,לב כֵּיוָן שֶׁהֵם טְפֵלִים לְעִנְיַן בְּרָכָה אַחֲרוֹנָה וְנִפְטָרִים בְּבִרְכַּת הַמָּזוֹן – עַל דַּעַת סְעוּדָתוֹ הָרִאשׁוֹנָה הוּא אוֹכֵל וְשׁוֹתֶה, וְאֵין צָרִיךְ לְבָרֵךְ עֲלֵיהֶם שָׁם לג,13 אֲפִלּוּ לֹא אָכַל שָׁם פַּת, וַאֲפִלּוּ לֹא הָיָה בְּדַעְתּוֹ כְּשֶׁבֵּרַךְ "הַמּוֹצִיא" לְשַׁנּוֹת מְקוֹמוֹ בְּאֶמְצַע סְעוּדָתוֹ.

וְאִם אוֹכֵל שָׁם פַּת – מְבָרֵךְ בִּרְכַּת הַמָּזוֹן בַּמָּקוֹם שֶׁגּוֹמֵר אֲכִילַת הַפַּת, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן קפ"ד.לד

וּמִכָּל מָקוֹם, לְכַתְּחִלָּה אָסוּר לַעֲקֹר כְּלָל מִמְּקוֹמוֹ עַד שֶׁיְּבָרֵךְ בִּרְכַּת הַמָּזוֹן תְּחִלָּה לה אִם לֹא הָיָה כֵּן בְּדַעְתּוֹ כְּשֶׁבֵּרַךְ "הַמּוֹצִיא",לו שֶׁכָּל דָּבָר הַטָּעוּן בְּרָכָה לְאַחֲרָיו בִּמְקוֹמוֹ מִפְּנֵי חֲשִׁיבוּתוֹ – טָעוּן לְבָרֵךְ אַחֲרָיו קֹדֶם שֶׁיַּעֲקֹר מִמְּקוֹמוֹ (שֶׁכְּמוֹ שֶׁמּוֹעֶלֶת חֲשִׁיבוּתוֹ שֶׁלֹּא לְבָרֵךְ בְּמָקוֹם אַחֵר – כָּךְ מוֹעֶלֶת חֲשִׁיבוּתוֹ לְבָרֵךְ קֹדֶם שֶׁיַּעֲקֹר לְמָקוֹם אַחֵר, וְאַף שֶׁיֹּאכַל גַּם בַּמָּקוֹם הַשֵּׁנִי וִיבָרֵךְ שָׁם, מַה מּוֹעִיל זֶה לַאֲכִילָה הָרִאשׁוֹנָה שֶׁהָיְתָה טְעוּנָה בְּרָכָה בִּמְקוֹמָהּ לְכַתְּחִלָּה קֹדֶם שֶׁיַּעֲקֹר מִשָּׁם מִשּׁוּם חֲשִׁיבוּת.לז

אֶלָּא שֶׁאִם כְּבָר עָקַר – אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, שֶׁבָּזֶה לֹא יְתַקֵּן מַה שֶּׁעִוֵּת בַּעֲקִירָתוֹ, אֶלָּא מִשּׁוּם שֶׁצָּרִיךְ לְבָרֵךְ בִּמְקוֹם אֲכִילָה – אוֹכֵל הוּא מְעַט בַּמָּקוֹם הַשֵּׁנִי וּמְבָרֵךְ.לח

אֲבָל לְכַתְּחִלָּה לֹא יַעֲקֹר בְּלֹא בְּרָכָה, וַאֲפִלּוּ אִם הִנִּיחַ מִקְצָת חֲבֵרִים שֶׁאֵין זוֹ עֲקִירָה אִם הָיָה עָתִיד לַחֲזֹר אֲלֵיהֶם,14 מִכָּל מָקוֹם, כְּשֶׁהוֹלֵךְ לִגְמֹר סְעוּדָתוֹ בְּבַיִת אַחֵר – הֲרֵי הוּא עוֹקֵר מֵחֲבוּרָתוֹ.לט

אֲבָל אִם הוֹלֵךְ עַל דַּעַת לַחֲזֹר לִמְקוֹמוֹ לִגְמֹר סְעוּדָתוֹ – אֵין זוֹ עֲקִירָה בִּדְבָרִים הַטְּעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם,15 אֲפִלּוּ לֹא הִנִּיחַ מִקְצָת חֲבֵרִים. וּמִכָּל מָקוֹם, צָרִיךְ שֶׁיֵּלֵךְ עַל דַּעַת לֶאֱכֹל שָׁם, כְּמוֹ שֶׁיִּתְבָּאֵר.מ,16

וַאֲפִלּוּ הוֹלֵךְ שֶׁלֹּא עַל דַּעַת לַחֲזֹר) אִם מִתְּחִלָּה כְּשֶׁבֵּרַךְ "הַמּוֹצִיא" הָיָה בְּדַעְתּוֹ לִגְמֹר בְּבַיִת אַחֵר – מֻתָּר,מא שֶׁהֲרֵי מִתְּחִלָּה לֹא קָבַע בְּמָקוֹם זֶה כָּל סְעוּדָתוֹ, וּכְמוֹ שֶׁנּוֹהֲגִים הוֹלְכֵי דְּרָכִים שֶׁאוֹכְלִים דֶּרֶךְ הִלּוּכָם וְיוֹשְׁבִים וּמְבָרְכִים מב בִּמְקוֹם סִיּוּם אֲכִילָתָם,מג,17 מִפְּנֵי שֶׁלְּכָךְ נִתְכַּוְּנוּ מִתְּחִלָּה שֶׁלֹּא לִקְבֹּעַ מָקוֹם18 לַאֲכִילָתָם בַּמָּקוֹם שֶׁבֵּרְכוּ "הַמּוֹצִיא" וְהִתְחִילוּ שָׁם לֶאֱכֹל: מד

5 [The license granted above] applies when one goes to the other house to eat there. If, however, he does not go there in order to eat, even though he initially had the intent to go there, it is forbidden for him to leave his place until he recites Grace. This applies even if he left some of his initial group in his [original] place. This is a decree lest he forget to return to his initial place to recite Grace.

[This stringency is not imposed] when one goes to eat in [the second place], for, should he forget to return to his [initial] place, he will recite Grace in the place where he completed his meal. [The Sages felt] it necessary to take precautions only when one departs from the place where he ate without reciting Grace if he did not have the intent to return to his place and recite Grace and did not initially have the intent [to finish his meal in another place].

ה וְכָל זֶה כְּשֶׁהוֹלֵךְ לְבַיִת אַחֵר לֶאֱכֹל שָׁם, אֲבָל אִם אֵינוֹ הוֹלֵךְ לֶאֱכֹל שָׁם, אַף עַל פִּי שֶׁהָיָה בְּדַעְתּוֹ מִתְּחִלָּה לֵילֵךְ שָׁם – אָסוּר לוֹ לַעֲקֹר מִמְּקוֹמוֹ עַד שֶׁיְּבָרֵךְ בִּרְכַּת הַמָּזוֹן,מה וַאֲפִלּוּ הִנִּיחַ מִקְצָת חֲבֵרִים,מו גְּזֵרָה שֶׁמָּא יִשְׁכַּח מִלַּחֲזֹר לִמְקוֹמוֹ לְבָרֵךְ,מז מַה שֶּׁאֵין כֵּן כְּשֶׁהוֹלֵךְ לֶאֱכֹל שָׁם, שֶׁמְּבָרֵךְ בַּמָּקוֹם שֶׁגּוֹמֵר סְעוּדָתוֹ אִם שׁוֹכֵחַ לַחֲזֹר לִמְקוֹמוֹ,מח וְאֵין לָחוּשׁ אֶלָּא לַעֲקִירָה מִמְּקוֹם אֲכִילָה בְּלֹא בְּרָכָה אִם אֵין דַּעְתּוֹ לַחֲזֹר לִמְקוֹמוֹ וּלְבָרֵךְ וְלֹא הָיָה דַּעְתּוֹ עַל זֶה מִתְּחִלָּה:

6 All the above applies when one goes to tend to his personal concerns19 or even to matters associated with a mitzvah that are not an urgent imperative.20 If, however, one leaves to tend to a mitzvah that is an urgent imperative — to greet a groom or a bride, or to go to the synagogue and pray with the congregation — he is permitted to depart and recite Grace when he returns. [This leniency applies] even if he did not leave some of his initial group in his place, for one should not forego a mitzvah that is an urgent imperative due to concern that he will forget [to recite Grace]. Despite the fact that one did not have this intent originally, he is even permitted to leave his meal and go from one house to another and recite Grace in the second house for the sake of a mitzvah that is an urgent imperative, e.g., to recite Grace with a zimun, as stated in sec. 479[:8].21

The prohibition against leaving one’s place before reciting Grace without having the intent to return to one’s place and recite Grace is not merely [a precaution], lest he forget. Instead, it is an absolute Rabbinic prohibition.22 Now, one may not violate even a minor Rabbinic prohibition in order to fulfill a mitzvah that is an urgent imperative. Nevertheless, [leniency is granted in this instance. The rationale:] Since he intends to eat in that house and recite Grace there, the prohibition is not clearly defined. For it is possible to say that he has not departed [from his original meal], as evident from the fact that when he eats in the second house, he is not required to recite a blessing before [partaking of food], because his eating [there] is an extension of his original meal, to finish that meal. Thus everything is considered as one meal, as explained.23

Nevertheless, there are authorities who differ with this perspective, as will be explained.24 According to their understanding, there is a clearly defined prohibition [in leaving one’s place without reciting Grace. Moreover,] even according to the first perspective, it is possible to say that although it is all one meal, it is [nevertheless] being eaten in two places. Therefore, as an initial preference, one should immediately recite Grace over everything that he ate in [his first] place, before departing to another. Therefore, one should not adopt a lenient stance [and leave before reciting Grace], even for the sake of a mitzvah that is an urgent imperative unless one intended to do so initially, [at the time he recited the blessing HaMotzi].25

ו וְכָל זֶה כְּשֶׁהוֹלֵךְ לִדְבַר הָרְשׁוּת,19 אוֹ אֲפִלּוּ לִדְבַר מִצְוָה שֶׁאֵינָהּ עוֹבֶרֶת,20 אֲבָל לְצֹרֶךְ מִצְוָה עוֹבֶרֶת,מט כְּגוֹן לִקְרַאת חָתָן אוֹ לִקְרַאת כַּלָּה,נ אוֹ לְבֵית הַכְּנֶסֶת לְהִתְפַּלֵּל עִם הַצִּבּוּר נא – מֻתָּר לֵילֵךְ וּלְבָרֵךְ בִּרְכַּת הַמָּזוֹן כְּשֶׁיַּחֲזֹר, וַאֲפִלּוּ לֹא הִנִּיחַ מִקְצָת חֲבֵרִים, שֶׁאֵין לְהַנִיחַ מִצְוָה עוֹבֶרֶת מִשּׁוּם חֲשָׁשׁ שֶׁמָּא יִשְׁכַּח.נב

וַאֲפִלּוּ לַעֲקֹר בִּסְעוּדָתוֹ מִבַּיִת לְבַיִת וּלְבָרֵךְ בִּרְכַּת הַמָּזוֹן בַּבַּיִת הָאַחֲרוֹן וְלֹא הָיָה דַּעְתּוֹ עַל זֶה מִתְּחִלָּה – מֻתָּר לְצֹרֶךְ מִצְוָה עוֹבֶרֶת, כְּגוֹן לְבָרֵךְ שָׁם בְּזִמּוּן,נג כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן תע"ט.נד,21

וְאַף עַל פִּי שֶׁלַּעֲקֹר קֹדֶם בִּרְכַּת הַמָּזוֹן שֶׁלֹּא עַל דַּעַת לַחֲזֹר לִמְקוֹמוֹ וּלְבָרֵךְ, אֵין הָאִסּוּר מִשּׁוּם חֲשָׁשׁ שֶׁמָּא יִשְׁכַּח, אֶלָּא אִסּוּר גָּמוּר הוּא מִדִּבְרֵי סוֹפְרִים,נה,22 וְאֵין עוֹבְרִין אֲפִלּוּ עַל אִסּוּר קַל שֶׁל דִּבְרֵיהֶם מִשּׁוּם מִצְוָה עוֹבֶרֶת, מִכָּל מָקוֹם, כֵּיוָן שֶׁדַּעְתּוֹ לֶאֱכֹל בְּבַיִת אַחֵר וּלְבָרֵךְ שָׁם אֵינוֹ אִסּוּר בָּרוּר, שֶׁיֵּשׁ לוֹמַר שֶׁאֵין זוֹ עֲקִירָה, שֶׁהֲרֵי כְּשֶׁחוֹזֵר וְאוֹכֵל בְּבַיִת שֵׁנִי אֵין צָרִיךְ לְבָרֵךְ בַּתְּחִלָּה, מִפְּנֵי שֶׁעַל דַּעַת סְעוּדָתוֹ הָרִאשׁוֹנָה הוּא אוֹכֵל לְסַיֵּם סְעוּדָתוֹ וְהַכֹּל לִסְעוּדָה אַחַת הִיא נֶחְשֶׁבֶת, כְּמוֹ שֶׁנִּתְבָּאֵר.נו,23

אֶלָּא לְפִי שֶׁיֵּשׁ חוֹלְקִין עַל זֶה, כְּמוֹ שֶׁיִּתְבָּאֵר,נז,24 וּלְדִבְרֵיהֶם הָאִסּוּר בָּרוּר,נח וְגַם לְפִי סְבָרָא הָרִאשׁוֹנָה יֵשׁ לוֹמַר שֶׁאַף שֶׁהַכֹּל סְעוּדָה אַחַת הִיא מִכָּל מָקוֹם בִּשְׁנֵי מְקוֹמוֹת הִיא, וְכָל מַה שֶּׁאָכַל בְּמָקוֹם זֶה צָרִיךְ לְבָרֵךְ אַחֲרָיו מִיָּד לְכַתְּחִלָּה קֹדֶם שֶׁיַּעֲקֹר לְמָקוֹם אַחֵר – לְפִיכָךְ אֵין לְהָקֵל אֲפִלּוּ לְצֹרֶךְ מִצְוָה עוֹבֶרֶת נט אִם לֹא הָיָה דַּעְתּוֹ עַל זֶה מִתְּחִלָּה:25

7 If a person arose, [interrupted his meal,] and went to tend to a personal concern, even if he lingered there extensively, as long as he did not linger for the time it takes the digestive process [to begin],26 he is not required to recite the blessing HaMotzi again when he begins eating again, [whether] in his initial place or in another place, provided he did not divert his attention from eating in the interim. If, however, he diverted his attention from eating further, since he both diverted his attention and changed his place, he is required to recite the blessing HaMotzi again for the reason to be explained in sec. 179[:1].27 He must also wash his hands [in the ritual manner before partaking of bread again], even if he did not linger [outside] at all. Since he diverted his attention from eating, it can be assumed that he was not meticulous in minding his hands and that he diverted his attention from them [as well].

Even if he did not divert his attention from eating, if he spent a long time in conversation, he must wash his hands again,28 even though he is not required to recite the blessing HaMotzi. [The rationale:] It can be assumed that he diverted his attention from minding them, as explained in sec. 164[:2].

There is an authority who maintains that this law also applies when one stood up to pray29 in the midst of his meal. He is required to wash his hands after prayer when he returns to his meal lest he have diverted his attention during prayer, unless he was mindful of his hands. ([To cite a parallel:] On Pesach night, even though one washed his hands when he first dipped [the karpas (the vegetable) into salt-water], he is required to wash again for the meal lest he have diverted his attention during the recitation of the Haggadah, as stated insec. 475:1.)

As stated in sec. 92[:5], fundamentally, the halachah follows the view of the authorities who maintain that diverting one’s attention from his hands disqualifies the person from praying, as it does with regard to eating. Accordingly, it is not necessary for a person to wash his hands after prayer, because not to divert his attention [from his hands] is a requirement of prayer itself.30 In contrast, the diversion of attention from one’s hands does not disqualify the recitation of the Haggadah on Pesach night. Hence, [at that time,] there is concern that one might have diverted his attention.

All authorities agree,31 however, that one is not required to recite the blessing HaMotzi again [if he interrupts his meal to pray. This ruling applies] even if one went to the synagogue to pray32 and tarried there extensively, as long as he did not divert his attention from eating further. The prayer is not considered as an interruption of the meal, even if the person was forced to stop and pray because there was no longer any time left in the day to pray afterwards.33 Although he is unable to eat anything while praying, that is not a reason to deem it as an interruption [of the meal].34

Prayer does not resemble the Grace after Meals, which is considered an interruption [with regard to drinking wine].35 [Indeed,] for that reason, it is necessary to recite a blessing on the cup of wine over which Grace is recited [even when one recited the blessing Borei pri hagafen and drank wine in the course of the meal], since at the time one is reciting Grace, he cannot drink. [A distinction between prayer and Grace can, however, be made:] While Grace represents the cessation and diversion of one’s attention from everything that he ate and drank previously, this is not true of prayer, as will be explained in sec. 179[:5].

ז אִם עָמַד וְהָלַךְ לִדְבַר הָרְשׁוּת אֲפִלּוּ שָׁהָה שָׁם הַרְבֵּה, כָּל שֶׁלֹּא שָׁהָה כְּדֵי שֶׁיִּתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו ס,26 – אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ "הַמּוֹצִיא" כְּשֶׁחוֹזֵר לֶאֱכֹל בִּמְקוֹמוֹ אוֹ בְּמָקוֹם אַחֵר סא אִם לֹא הִסִּיחַ דַּעְתּוֹ בֵּינְתַיִם. אֲבָל אִם הִסִּיחַ דַּעְתּוֹ מִלֶּאֱכֹל עוֹד,סב כֵּיוָן שֶׁיֵּשׁ כָּאן הֶסַּח הַדַּעַת וְשִׁנּוּי מָקוֹם – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ "הַמּוֹצִיא",סג מִטַּעַם שֶׁיִּתְבָּאֵר בְּסִימָן קע"ט.סד,27

וְגַם צָרִיךְ לַחֲזֹר וְלִטֹּל יָדָיו סה אֲפִלּוּ לֹא שָׁהָה כְּלָל, שֶׁכֵּיוָן שֶׁהִסִּיחַ דַּעְתּוֹ מִן הָאֲכִילָה, מִן הַסְּתָם לֹא נִזְהַר בִּשְׁמִירַת יָדָיו וְהִסִּיחַ דַּעְתּוֹ מֵהֶן.סו

וַאֲפִלּוּ לֹא הִסִּיחַ דַּעְתּוֹ מִלֶּאֱכֹל, אִם הִפְלִיג הַרְבֵּה בִּדְבָרִים – צָרִיךְ לַחֲזֹר וְלִטֹּל יָדָיו,סז,28 אַף עַל פִּי שֶׁאֵין צָרִיךְ לְבָרֵךְ "הַמּוֹצִיא",סח מִפְּנֵי שֶׁמִּן הַסְּתָם הִסִּיחַ דַּעְתּוֹ מִשְּׁמִירָתָן,סט כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קס"ד.ע

וְיֵשׁ מִי שֶׁאוֹמֵר,עא שֶׁהוּא הַדִּין אִם עָמַד לְהִתְפַּלֵּל בְּאֶמְצַע סְעוּדָתוֹ29 צָרִיךְ לַחֲזֹר וְלִטֹּל יָדָיו אַחַר הַתְּפִלָּה כְּשֶׁחוֹזֵר לִסְעֻדָּתוֹ, מִשּׁוּם חֲשַׁשׁ הֶסַּח הַדַּעַת בִּשְׁעַת הַתְּפִלָּה, אֶלָּא אִם כֵּן שָׁמַר יָדָיו (כְּמוֹ שֶׁבְּלֵיל פֶּסַח, אַף עַל פִּי שֶׁנָּטַל יָדָיו בְּטִבּוּל רִאשׁוֹן – חוֹזֵר וְנוֹטֵל לַסְּעוּדָה מִשּׁוּם חֲשַׁשׁ הֶסַּח הַדַּעַת בִּשְׁעַת אֲמִירַת הַהַגָּדָה, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן תע"ה).עב

וּלְפִי מַה שֶּׁנִּתְבָּאֵר בְּסִימָן צ"ב עג שֶׁהָעִקָּר כְּהָאוֹמְרִים שֶׁהֶסַּח הַדַּעַת פּוֹסֵל בִּתְפִלָּה כְּמוֹ בַּאֲכִילָה – אֵין צָרִיךְ לַחֲזֹר וְלִטֹּל יָדָיו אַחַר הַתְּפִלָּה, שֶׁהֲרֵי מִשּׁוּם תְּפִלָּה עַצְמָהּ אֵינוֹ מַסִּיחַ דַּעְתּוֹ,עד,30 מַה שֶּׁאֵין כֵּן בַּאֲמִירַת הַהַגָּדָה בְּלֵיל פֶּסַח שֶׁאֵין הֶסַּח הַדַּעַת פּוֹסֵל בָּהּ – חוֹשְׁשִׁים שֶׁמָּא הִסִּיחַ דַּעְתּוֹ.עה

אֲבָל בִּרְכַּת "הַמּוֹצִיא" אֵין צָרִיךְ לְבָרֵךְ עו לְדִבְרֵי הַכֹּל,עז,31 אֲפִלּוּ הָלַךְ לְבֵית הַכְּנֶסֶת לְהִתְפַּלֵּל עח,32 וְשָׁהָה שָׁם הַרְבֵּה כָּל שֶׁלֹּא הִסִּיחַ דַּעְתּוֹ מִלֶּאֱכֹל עוֹד, וְאֵין הַתְּפִלָּה חֲשׁוּבָה הֶפְסֵק בַּסְּעוּדָה אֲפִלּוּ הָיָה מֻכְרָח לְהַפְסִיק וּלְהִתְפַּלֵּל, מִפְּנֵי שֶׁאֵין שְׁהוּת עוֹד בַּיּוֹם לְהִתְפַּלֵּל אַחַר כָּךְ.עט,33 וְאַף עַל פִּי שֶׁבִּשְׁעַת הַתְּפִלָּה אִי אֶפְשָׁר לוֹ לֶאֱכֹל מְאוּמָה – אֵינָהּ חֲשׁוּבָה הֶפְסֵק מִשּׁוּם זֶה.פ,34

וְאֵינוֹ דּוֹמֶה לְבִרְכַּת הַמָּזוֹן שֶׁחֲשׁוּבָה הֶפְסֵק35 מִשּׁוּם זֶה לְהַצְרִיךְ בְּרָכָה עַל כּוֹס בִּרְכַּת הַמָּזוֹן, הוֹאִיל וּבִשְׁעַת בִּרְכַּת הַמָּזוֹן אִי אֶפְשָׁר לִשְׁתּוֹת,פא לְפִי שֶׁבִּרְכַּת הַמָּזוֹן הוּא סִלּוּק וְהֶסַּח הַדַּעַת עַל מַה שֶּׁאָכַל וְשָׁתָה, מַה שֶּׁאֵין כֵּן תְּפִלָּה,פב כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן קע"ט: פג

8 There are others who maintain that, with regard to a change of location, foods that require that the blessing recited after them be recited in the place where they were eaten are governed by the same laws as foods that do not require that the blessing recited after them be recited in the place where they were eaten.36 [According to this opinion,] after the fact, unless one left some members [of his original group] in that [first] place, he is required to recite another blessing [when he returns to eat].37 Thus, as an initial preference, one may not leave his place without reciting a blessing after partaking of foods that require that the blessing recited afterwards be recited in the place where they were eaten,38 (even for the sake of a mitzvah whose observance is an urgent imperative). The only exception is when one left some members [of his original group in that first location] and had the intent of returning. For, in such an instance, he is not considered to have [ever] left his place.

Even after the fact, if he did not leave some members [of his original group in that first place] and he left that place, he is required to recite the blessing after [the food he ate originally] and then a blessing before the food that he will eat later. Since he changed his place, he is considered to have completed his [first] meal and [eating again] is considered as a new meal. Therefore he must first recite the blessing over his first meal and [only] then begin the second one.39

The custom in these countries is to follow the first opinion40 and rule leniently with regard to matters of Rabbinic Law.41 [Moreover,] even according to the latter opinion, when one returns to his original place, changing one’s location is not considered an interruption of the meal unless he lingers outside his original place for an extended time, e.g., he went to speak to a friend and became involved in a lengthy conversation, he went to the synagogue to pray, or he went to tend to a business matter and became involved in it for an extensive time. If, however, one did not linger outside his original place, even if he performed an optional activity42 in a transitory manner, e.g., he had to relieve himself and entered the lavatory or the like, (it is not considered as an interruption of his meal. Needless to say, this ruling applies if he spoke to a friend, but did not become involved in a lengthy conversation — and [it also applies] even when their conversation concerned optional matters.) (And certainly, it applies if he went to bring something necessary for the meal.) (For this reason, an attendant who is serving during the meal is not considered to have changed his place, even though he is continually coming and going from place to place. Even according to this [second] opinion, he is not required to recite a blessing every time he comes [and resumes eating].)43

(Similarly, according to the first opinion, changing one’s place in all of the above circumstances is not considered an interruption when one sits down for a meal18 even if he has not yet eaten an olive-sized portion of food and thus is not yet obligated in a blessing following the meal.44 Similarly, this law45 applies to foods that do not require that the blessing recited after them be recited in the place where one ate, if one sat down to partake of them and such a sitting is significant, as will be explained in sec. 213[:1].46 [The rationale is that,] when one sat down to partake of a meal, a brief interruption is not considered as significant.)

Needless to say, one who falls asleep and naps at the place where he is eating is not considered to have interrupted his meal. According to all opinions, he may resumeeating without [reciting] a [new] blessing.

Sleeping for an extended period,47 by contrast, is considered as a more significant break and a diversion of attention and thus is considered as an interruption according to all opinions, even if he slept in the place of his meal.48 Conversely, even though a person occupied himself extensively with other matters, as long as he remained awake and remained in the place where he partook of his meal, all authorities agree that he may eat again without reciting a blessing beforehand, provided he did not divert his attention from eating. [Indeed,] there are authorities who maintain that this ruling applies even if he diverted his attention, as will be explained in sec. 179[:1].

ח וְיֵשׁ אוֹמְרִים,פד שֶׁדְּבָרִים הַטְּעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם דִּינָם כִּדְבָרִים שֶׁאֵין טְעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם36 לְעִנְיַן שִׁנּוּי מָקוֹם בְּדִיעֲבַד, שֶׁצָּרִיךְ לַחֲזֹר וּלְבָרֵךְ, אֶלָּא אִם כֵּן הִנִּיחַ מִקְצָת חֲבֵרִים.פה,37

אֲבָל לְכַתְּחִלָּה אָסוּר לַעֲקֹר מִמְּקוֹמוֹ בְּלֹא בְּרָכָה אַחֲרוֹנָה פו,38 (וַאֲפִלּוּ לְצֹרֶךְ מִצְוָה עוֹבֶרֶת) פז בִּדְבָרִים הַטְּעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם, אֶלָּא אִם כֵּן הִנִּיחַ מִקְצָת חֲבֵרִים וְדַעְתּוֹ לַחֲזֹר לִמְקוֹמוֹ, שֶׁאָז אֵין זוֹ עֲקִירָה.פח

וַאֲפִלּוּ בְּדִיעֲבַד שֶׁלֹּא הִנִּיחַ מִקְצָת חֲבֵרִים וְעָקַר מִמְּקוֹמוֹ וְחָזַר – צָרִיךְ לְבָרֵךְ בְּרָכָה אַחֲרוֹנָה תְּחִלָּה וְאַחַר כָּךְ בְּרָכָה רִאשׁוֹנָה עַל מַה שֶּׁיֹּאכַל אַחַר כָּךְ,פט שֶׁכֵּיוָן שֶׁשִּׁנָּה מְקוֹמוֹ – הֲרֵי פָּסַק סְעוּדָתוֹ, וְזוֹ סְעוּדָה אַחֶרֶת הִיא,צ וְצָרִיךְ לְבָרֵךְ תְּחִלָּה עַל סְעוּדָה הָרִאשׁוֹנָה וְאַחַר כָּךְ יַתְחִיל סְעוּדָה הַשְּׁנִיָּה.צא,39

וְהַמִּנְהָג בִּמְדִינוֹת אֵלּוּ כַּסְּבָרָא הָרִאשׁוֹנָה,צב,40 לְהָקֵל בְּדִבְרֵי סוֹפְרִים.41

וְאַף לַסְּבָרָא הָאַחֲרוֹנָה – אֵין שִׁנּוּי מָקוֹם חָשׁוּב הֶפְסֵק בַּסְּעוּדָה אִם חוֹזֵר לִמְקוֹמוֹ אֶלָּא כְּשֶׁשָּׁהָה חוּץ לִמְקוֹמוֹ, כְּגוֹן שֶׁהָלַךְ לְדַבֵּר עִם חֲבֵרוֹ וְהִפְלִיג בִּדְבָרִים,צג אוֹ שֶׁהָלַךְ לְבֵית הַכְּנֶסֶת לְהִתְפַּלֵּל,צד אוֹ שֶׁהָלַךְ לְאֵיזֶה עֵסֶק וְשָׁהָה בּוֹ. אֲבָל אִם לֹא שָׁהָה, אֲפִלּוּ עָשָׂה אֵיזֶה דָּבָר מִדִּבְרֵי הָרְשׁוּת42 בְּדֶרֶךְ עֲרַאי, כְּגוֹן שֶׁהֻצְרַךְ לִנְקָבָיו צה וְנִכְנַס לְבֵית הַכִּסֵּא צו וְכַיּוֹצֵא בָּזֶה (אֵינוֹ חָשׁוּב הֶפְסֵק בַּסְּעוּדָה. וְאֵין צָרִיךְ לוֹמַר אִם דִּבֵּר עִם חֲבֵרוֹ וְלֹא הִפְלִיג,צז וַאֲפִלּוּ הוּא דְּבַר הָרְשׁוּת).

(וְאֵין צָרִיךְ לוֹמַר אִם יָצָא לְהָבִיא דָּבָר מִצָּרְכֵי הַסְּעוּדָה) צח (וְלָכֵן הַשַּׁמָּשׁ הַמְשַׁמֵּשׁ בַּסְּעוּדָה, אַף עַל פִּי שֶׁהוֹלֵךְ וּבָא תָּמִיד מִמָּקוֹם לְמָקוֹם – אֵינוֹ נֶחְשָׁב שִׁנּוּי מָקוֹם לוֹ לַחֲזֹר וּלְבָרֵךְ בְּכָל פַּעַם שֶׁבָּא, אַף לְפִי סְבָרָא זוֹ).צט,43

(וְהוּא הַדִּין לַסְּבָרָא הָרִאשׁוֹנָה – אֵין שִׁנּוּי מָקוֹם חָשׁוּב הֶפְסֵק בְּכָל זֶה בַּסְּעוּדָה אַף אִם עֲדַיִן לֹא אָכַל כַּזַּיִת ק שֶׁאֵין צָרִיךְ לְבָרֵךְ כְּלָל בְּרָכָה אַחֲרוֹנָה.44 וְהוּא הַדִּין45 בִּדְבָרִים שֶׁאֵינָם טְעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם אִם קָבַע עֲלֵיהֶם וְהֵם דְּבָרִים שֶׁקְּבִיעוּתָם קְבִיעוּת,קא כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן רי"ג,קב,46 מִפְּנֵי שֶׁאֵין הֶפְסֵק עֲרַאי חָשׁוּב לְהַפְסִיק סְעוּדַת קֶבַע).קג

וְאֵין צָרִיךְ לוֹמַר מִי שֶׁיָּשַׁן שֵׁינַת עֲרַאי בִּמְקוֹם סְעוּדָתוֹ, שֶׁאֵין חָשׁוּב הֶפְסֵק בַּסְּעוּדָה, וְחוֹזֵר וְאוֹכֵל בְּלֹא בְּרָכָה קד לְדִבְרֵי הַכֹּל.

אֲבָל שֵׁינַת קֶבַע47 הוּא סִלּוּק וְהֶסַּח הַדַּעַת יוֹתֵר מִדַּאי, וַחֲשׁוּבָה הֶפְסֵק קה לְדִבְרֵי הַכֹּל אַף עַל פִּי שֶׁיָּשַׁן בִּמְקוֹם סְעוּדָתוֹ.48

אֲבָל כָּל שֶׁנֵּעוֹר, אַף עַל פִּי שֶׁהִפְלִיג הַרְבֵּה בִּדְבָרִים אֲחֵרִים בִּמְקוֹם סְעוּדָתוֹ, כָּל שֶׁלֹּא הִסִּיחַ דַּעְתּוֹ מִלֶּאֱכֹל – חוֹזֵר וְאוֹכֵל בְּלֹא בְּרָכָה לְדִבְרֵי הַכֹּל. וְיֵשׁ אוֹמְרִים שֶׁאֲפִלּוּ הִסִּיחַ דַּעְתּוֹ, כְּמוֹ שֶׁנִּתְבָּאֵר קו בְּסִימָן קע"ט: קז

9 When a person eats in an unenclosed field, he is considered to have changed his place when he distances himself from his original place to the extent that he no longer sees it; (this resembles moving from room to room in an enclosed [building]).49 Even if one partakes of fruit of the east side of a tree and then partakes of fruit of its west side, since he can no longer see his original place because the tree intervenes, he is considered to have changed his place.50 He must recite another blessing, unless when reciting the blessing on the fruit on the eastern side, he [also] intended to partake of the fruit on the western side.

[These principles do not apply when] a person eats [in different places] in one room. Even if there is a tall object in the middle [of the room that obstructs his view] and he wishes to eat behind it, e.g., behind an oven, and thus cannot see his original place, he is not considered to have changed his place. Since he is within a single enclosure, the entire enclosure is considered as one place.

Similarly, if one is in an orchard51 and desires to partake of the fruit of all the different trees, once he recited a blessing on one, he is not required to recite a blessing on the others if he had this intent [of eating from the various fruits] when he originally recited the blessing. If that is not the case [and he lacked this intent], he is considered to have changed his mind [when he decided to eat again] and he is required to recite another blessing.52

If the orchard is not surrounded by a fence, even if he intended to partake of fruit from other trees, his intent is of no consequence with regard to partaking of the fruit of the trees from where he can no longer see his original place.53 He is considered to have changed his location and is required to recite a second blessing. His situation is not comparable to moving from the east side to the west side of a tree. The latter situation resembles moving from room to room within one building, in which instance, the person’s intent is of consequence.54 Since, [in the situation at hand,] the orchard is not enclosed by a fence, moving from tree to tree is considered comparable to moving from building to building.55

Nevertheless, as long as the person can see his original place, he is not considered to have changed his location at all, even though he moves from tree to tree, since the orchard is not enclosed by a fence.56 There is an authority who maintains that even in such an instance one should be stringent [and recite a second blessing]. Nevertheless, when a question arises concerning blessings, one should rule leniently.

If one moves from one enclosed orchard to another, he is required to recite a second blessing even if they are adjacent to each other and even if, [when he recited the blessing] originally, he had the intent to include everything he would eat [in the second orchard. Such a situation] is comparable to moving from one building to another, in which instance, the person’s intent is of no consequence.57

ט הָאוֹכֵל בְּשָׂדֶה שֶׁאֵינָהּ מֻקֶּפֶת מְחִיצוֹת, כֵּיוָן שֶׁנִּתְרַחֵק עַד שֶׁלֹּא יוּכַל לִרְאוֹת מְקוֹמוֹ הָרִאשׁוֹן – נִקְרָא שִׁנּוּי קח (כְּמוֹ מֵחֶדֶר לְחֶדֶר שֶׁבְּהֶקֵּף מְחִיצוֹת).קט,49 וַאֲפִלּוּ אוֹכֵל פֵּרוֹת הָאִילָן בְּמִזְרָחוֹ וְחוֹזֵר וְאוֹכֵל בְּמַעֲרָבוֹ,קי כֵּיוָן שֶׁאֵינוֹ רוֹאֶה מְקוֹמוֹ מִפְּנֵי הָאִילָן שֶׁמַּפְסִיק – נִקְרָא שִׁנּוּי מָקוֹם,קיא,50 וְצָרִיךְ לַחֲזֹר וּלְבָרֵךְ אִם לֹא הָיָה בְּדַעְתּוֹ לֶאֱכֹל בְּמַעֲרָבוֹ כְּשֶׁבֵּרַךְ בְּמִזְרָחוֹ.קיב

אֲבָל אִם אוֹכֵל בְּחֶדֶר אֶחָד, אַף עַל פִּי שֶׁיֵּשׁ מָקוֹם גָּבוֹהַּ בְּאֶמְצַע וּבָא לֶאֱכֹל אַחֲרָיו, כְּגוֹן אֲחוֹרֵי הַתַּנּוּר שֶׁאֵינוֹ יָכוֹל לִרְאוֹת מִשָּׁם מְקוֹמוֹ הָרִאשׁוֹן – אֵין זֶה שִׁנּוּי מָקוֹם, שֶׁכֵּיוָן שֶׁמֻּקָּף מְחִיצוֹת הֲרֵי הַכֹּל אֶחָד.קיג

וְכֵן אִם הָיָה בַּגַּן קיד,51 וְרוֹצֶה לֶאֱכֹל מִפֵּרוֹת כָּל אִילָן וְאִילָן, כֵּיוָן שֶׁבֵּרַךְ עַל אֶחָד – אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ עַל הָאֲחֵרִים אִם הָיָה בְּדַעְתּוֹ כֵּן כְּשֶׁבֵּרַךְ,קטו שֶׁאִם לֹא כֵּן נִמְלָךְ הוּא, וְצָרִיךְ לַחֲזֹר וּלְבָרֵךְ.קטז,52

וְאַף עַל פִּי שֶׁהָיָה בְּדַעְתּוֹ כֵּן, אִם אֵין הַגָּן מֻקָּף מְחִיצוֹת – אֵין דַּעְתּוֹ מוֹעֶלֶת כְּלוּם לְכָל הָאִילָנוֹת שֶׁאֵינוֹ רוֹאֶה מְקוֹמוֹ הָרִאשׁוֹן,קיז,53 שֶׁזֶּהוּ שִׁנּוּי מָקוֹם שֶׁצָּרִיךְ לַחֲזֹר וּלְבָרֵךְ,קיח וְאֵינוֹ דּוֹמֶה כְּלָל לְאִילָן אֶחָד מִמִּזְרָחוֹ לְמַעֲרָבוֹ, שֶׁהוּא כְּמוֹ מֵחֶדֶר לְחֶדֶר בְּבַיִת אֶחָד קיט שֶׁדַּעְתּוֹ מוֹעֶלֶת,קכ,54 אֲבָל שִׁנּוּי מָקוֹם שֶׁמֵּאִילָן לְאִילָן דּוֹמֶה לְשִׁנּוּי מָקוֹם שֶׁמִּבַּיִת לְבַיִת,55 כֵּיוָן שֶׁאֵינָן מֻקָּפִים מְחִיצוֹת.

אֲבָל כָּל שֶׁרוֹאֶה מְקוֹמוֹ הָרִאשׁוֹן – אֵין כָּאן שִׁנּוּי מָקוֹם כְּלָל, אֲפִלּוּ מֵאִילָן לְאִילָן, כֵּיוָן שֶׁאֵינוֹ מֻקָּף מְחִיצוֹת.קכא,56 וְיֵשׁ מִי שֶׁמַּחֲמִיר גַּם בָּזֶה.קכב וּסְפֵק בְּרָכוֹת לְהָקֵל.

וּמִגַּן לְגַן הַמֻּקָּפִים מְחִיצוֹת כָּל אֶחָד בִּפְנֵי עַצְמוֹ, אֲפִלּוּ הֵן סְמוּכִים זֶה לָזֶה – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, אֲפִלּוּ אִם כְּשֶׁבֵּרַךְ הָיָה דַּעְתּוֹ עַל הַכֹּל,קכג לְפִי שֶׁהֵם כְּמוֹ מִבַּיִת לְבַיִת קכד שֶׁאֵין דַּעְתּוֹ מוֹעֶלֶת כְּלוּם: קכה,57

Footnotes
1.
Pesachim 101b. See also sec. 273, which mentions similar principles regarding Kiddush, for Kiddush must be recited in the place of one’s meal.

In his Kuntreis Acharon (note 1), the Alter Rebbe supports his position that a change of location warrants reciting a new blessing, even if one is holding the food in his hand. As mentioned in subsection 3, this law refers to foods that do not require that the blessing recited after partaking of them be recited in the place where one originally ate. Since there is nothing anchoring the person to the place where he originally ate, when he changes his location, his halachic connection to that place — and thus to the blessing he recited there — ceases. If he desires to eat in a new location, he must recite the blessing again.

To further support his ruling, the Alter Rebbe cites sec. 206:9 which explains that even when one does not change his location, if the food that had originally been served is finished and a fresh supply is brought, he should recite a new blessing before partaking of it (unless he initially had in mind to eat more than what had been served at first). Thus the statement (Pesachim, loc. cit.) that one is required to recite a new blessing when he changes location obviously refers even to an instance where the person is holding the food in his hand. For were that source only to refer to a situation in which he does not take the food with him, it would be superfluous, for that can be easily deduced from the law stated previously.
2.
This does not necessarily mean that he intended to eat as he was walking, merely, that he intended to change his location in the midst of his meal.
3.
Badei HaShulchan 57:2, however, defines one’s place as a circle with a radius of four cubits from the place where one sat and ate.
4.
Badei HaShulchan, op. cit., (based on sec. 195:1 and sec. 273:2) maintains that this ruling applies even when one moves from one house to another. As long as one can see his place in the first house from the second house, the change of locations is not considered as an interruption of the meal. There are, however, others who raise questions with regard to this ruling, maintaining that the fact that the Alter Rebbe did not mention such a situation in this context indicates that there is a difference between a courtyard and a second house.
5.
Pesachim, loc. cit.
6.
The Alter Rebbe uses the term קביעותם, which implies that the group sat down to eat as a unit, in a significant setting. Thus unless all the members of the group depart from that place, it is still considered as their base.
7.
Pesachim, loc. cit. See also subsection 8 which mentions a second opinion which differs.
8.
See the commentaries to Pesachim, loc. cit., who explain that one is not obligated to recite the blessing Borei nefashos in the place where he ate.
9.
Wheat, barley, rye, oats, and spelt (see Challah 1:1).
10.
Wheat, barley, grapes, figs, pomegranates, olives, and dates, as mentioned in Devarim 8:8.
11.
Pesachim 102a.
12.
And thus he is not required to recite a blessing after what he ate.
13.
This refers to an instance where the person has already recited the blessing on these foods in his first location, e.g., he drank wine in the first location and now drinks more in the second. Since he is not considered to have interrupted his meal, he is not required to recite a blessing over the wine he drinks in the second place.

The parenthetic words before eating were added based on Kuntreis HaShulchan. Others (see the Luach HaTikkun to the first printing of the Alter Rebbe’s Shulchan Aruch) understand it as referring to the bessing after eating.
14.
As stated in subsection 2.
15.
Since he intends to return to the place where he initially ate to recite Grace, he may go elsewhere in the interim, even if he did not have that intention when reciting the blessing HaMotzi.
16.
Sec. 5.
17.
See sec. 183:12.
18.
As mentioned in previous sections, here the translation does not fully communicate the intent of the original. קובע implies sitting down to eat or drink in a significant and prolonged setting.
19.
Literally, “permitted matters,” i.e., matters left to a person’s choice.
20.
I.e., a matter that need not be performed in the immediate future.
21.
As stated in that source, the person should eat in the place where he intends to recite Grace.
22.
This applies even if he eats in the second place, as stated in sec. 2.
23.
Subsection 3 above.
24.
Subsection 8 below. According to that opinion, even if one initially intended to return to one’s place, it is not considered as if he continued his meal. He is not permitted to recite Grace in the second place for the food he originally ate. Instead, he must return to his original place.
25.
This refers to a situation where the person does not intend to return to his initial place to recite Grace. If he has such an intent, he is permitted to leave for the sake of a mitzvah that is an urgent imperative, as stated in the beginning of the subsection.
26.
As explained in sec. 184:3, when a person eats to the point of satiation, this period extends until he feels hungry again. If he eats a lesser amount, a limit of an hour and twelve minutes is specified. See that source for more details.
27.
Neither fact alone — diverting one’s attention or leaving one’s place — would require the recitation of a second blessing. Nevertheless, the cumulative effect of the two factors obligates a person to do so.
28.
Yoma 30a.
29.
More specifically, prayer here — and in the subsequent portions of this section — refers to the Shemoneh Esreh.
30.
For one is required to pray with clean hands.
31.
I.e., even the authorities who rule more stringently in subsection 8, would agree to this law when one paused eating to pray if either: a) he did not leave the room in which he ate, or b) one of the participants in the meal remained and did not leave the place where the meal was held.
32.
Pesachim 102a. Turei Zahav (178:10), in a protracted argument, posits that leaving the house to pray elsewhere constitutes an interruption. Hence, when one returns to resume his meal, he should recite the blessing HaMotzi again. One of the supports for his argument is the practice of reciting the blessing Borei pri hagafen over the second cup of wine at the Pesach Seder. It appears that the interruption between the two cups of wine by the recitation of the Haggadah and the first chapters of Hallel necessitates the recitation of the second blessing. Similarly, one could conclude that prayer would necessitate the recitation of the blessing HaMotzi again.

A marginal note appended to the Alter Rebbe’s Shulchan Aruch states that Turei Zahav does not totally rely on the his own arguments. Furthermore, Turei Zahav himself — and Magen Avraham too—in sec. 474, give other reasons for the repeating of Borei pri hagafen at the Seder. Evidently Turei Zahav agrees that the recitation of the Haggadah per se is not considered an interruption to warrant repeating the blessing. Accordingly, praying during one’s meal is also not considered an interruption.
33.
The fact that his stopping to pray is not dependent on his own decision, but is forced upon him, as it were, makes it more of a reason to consider it an interruption.
34.
See sec. 271:11 where the Alter Rebbe states an analogous law. As explained there, the rationale is that the person’s intent is to continue eating and, indeed, he desires to do so, it is only that he has an obligation to pray and that is preventing him from continuing his meal.
35.
Chulin 87a; sec. 190:1.
36.
I.e. just as change of location warrants the recitation of a new blessing for foods in the former category (as stated above subsection 1), so too, it warrants the recitation of a new blessing for foods in the latter category.

This opinion is mentioned by other Sages in Pesachim 101b. There is a difference of opinion among the halachic authorities as to which of these Talmudicopinions is accepted.
37.
See Pesachim 102a.
38.
For it is possible that he will forget and fail to recite the blessing when he returns.
39.
As mentioned, according to this opinion, this ruling applies even with regard to foods that require that the blessing recited after them be recited in the place where one ate.
40.
Indeed, in his Seder Birkas HaNehenin, ch. 9, law 14, the Alter Rebbe does not even mention the second opinion.
41.
For the recitation of all the blessings before eating are of Rabbinic origin. Moreover, even regarding the blessings of Grace, which when one ate to the point of satiation is a Scriptural requirement, the issue at hand — the ruling that changing one’s location is considered the end of the meal and requires the recitation of Grace — is of Rabbinic origin.
42.
I.e., an activity that is not a mitzvah which he is obligated to fulfill.
43.
See Chulin 107b; sec. 167:16 above.
44.
At the end of subsection 3, it was stated that eating less than an olive-sized portion, (even of bread,) is likened to eating a food that does not warrant the recitation of the blessing after it in the place where one ate and hence, a change of location would warrant the recitation of the blessing HaMotzi before eating bread again. The changes of location described in this subsection are of a lesser nature. Hence, they are not considered an interruption of the meal. Therefore one need not recite the blessing HaMotzi before resuming one’s meal.
45.
I.e., that the lesser changes of location described here do not interrupt the meal.
46.
There the Alter Rebbe gives the examples of people who sit down to drink beer or mead. In his Luach Birkas HaNehenin, ch. 6, law 18, he also mentions sitting down to drink coffee.
47.
This phrase translates the halachic construct sheinas keva, which is contrasted to a mere nap. Piskei Teshuvos (178:21) brings three opinions to distinguish between these two degrees of sleep: a) lying down in one’s bed as opposed to dozing off while seated; this includes putting one’s head down on his arms; b) a deep sleep as opposed to a light sleep, the latter being defined as one, during which — if he were called — he would respond; c) falling asleep beyond one’s control as opposed to going to sleep voluntarily.
48.
In such a situation, before resuming one’s meal, one must also wash netilas yadayim again without reciting a blessing (Pri Megadim, Mishbetzos Zahav, 178:10). In addition, he must wash his hands due to the nap alone — see above Mahadura Kama section 4:15 (Vol. 1, p. 144 in the current series).
49.
As stated in subsection 1.
50.
Talmud Yerushalmi, Berachos 6:8.
51.
From the wording later on — and from the Alter Rebbe’s Seder Birkas HaNehenin 9:20 — it appears that the intent is a fenced orchard.
52.
From a comparison to the wording in subsection 1, it would appear that there is a stringency in this instance that does not apply when eating in a room in a building. In a room, even when one did not have a specific intent to eat more at the time he recited the blessing over what he ate originally, he is not required to recite a second blessing should he later decide to partake of more. This applies even if he cannot see his original place, as in the case of the oven just mentioned. When eating in an orchard, by contrast, at the outset, he is required to have in mind the food that he will eat later.

It is possible to say that in subsection 1, and in the above case with the oven, the person is in a room in a building. Hence, it is taken for granted that when eating in such a room, one may move from place to place during a meal or even during a snack. An orchard, by contrast, even when enclosed, is not a place where a person sits down to a meal or even a snack. As such, unless he has the intent to partake of the fruit of other trees when he recites the blessing on one, they are considered as separate snacks.
53.
The Alter Rebbe’s intent appears to be that since there are no fences to define the limits of a person’s original place, his place is defined by the limits of his sight.
54.
If he intended to eat in the second room when he originally recited the blessing, he is not required to recite a blessing there, as stated in subsection 1.

The source for the Alter Rebbe’s ruling is the gloss of Raavad to Rambam, Hilchos Berachos 4:5. Based on that source, it can be said that there are three categories of change of location:

a) moving about within a large room — in such a situation, a change of location is of no consequence and one need not recite another blessing;

b) moving from one building to another building — this is definitely considered a change of location that warrants the recitation of a new blessing;

c) moving from room to room within a building — in such an instance, the necessity for a new blessing depends on whether one had such a change in mind when reciting the blessing. Seemingly, the rationale is that since the change in location is minimal, it can be offset by having such intent initially.

A similar approach can be taken regarding the two sides of the tree. The east and west sides are considered different locations because one side is not visible from the other. Nevertheless, since they are both part of the same tree and under the same span of foliage, the person’s intent at the time of the recitation of the blessing causes them to be considered as a single location.
55.
In which instance, a second blessing is required, as stated in subsection 1. In this instance, the fact that the orchard is not surrounded by a fence produces a stringency since it is not defined as a single location.
56.
In this instance, the fact that the orchard is not surrounded by a fence produces a more lenient ruling. As long as the person can see his original place, he is not considered as separated from it, for as stated above, the limits of his sight define his place.
57.
If, however, one can see the place where he ate initially, a second blessing is not required; compare to note 4.
Sources
א.
פסחים קא, ב. לפירוש התוס' שם ע"א ד"ה אבל. ולגירסת הרא"ש פסחים פ"י סי' ה. רמב"ם פ"ד מהל' ברכות ה"ה. טור. רמ"א סוס"א. מ"א סק"ד. וכ"ה בלוח ברה"נ פ"ו הי"א. סדר ברה"נ פ"ט הי"א.
ב.
רש"י ורשב"ם פסחים שם ד"ה בדברים.
ג.
משמעות הגמ' שם. וראה קונטרס אחרון ס"ק א.
ד.
גמ' שם. רמב"ם שם ה"ג. ר"ן פסחים שם ד"ה אבל מפינה. שו"ע ס"א.
ה.
רמב"ם שם ה"ה. שו"ע ס"ב.
ו.
תוס' פסחים קא, א ד"ה אבל. רמב"ם שם. רא"ש שם. טור ושו"ע ס"ב. מ"א סק"ד.
ז.
טור ושו"ע סי' רעג ס"א. וראה גם לקמן שם ס"ג. לקמן סי' קפד סוס"א. והיינו אפילו יש מקום גבוה באמצע שאינו יכול לראות משם מקומו הראשון, כדלקמן ס"ט וש"נ.
ח.
רמ"א סוס"א. וכדלקמן סי' רעג ס"ב לענין קידוש, וש"נ.
ט.
כדלקמן סי' רו ס"ט.
י.
רמ"א שם. וכדלקמן סי' רעג ס"ב לענין קידוש, וש"נ.
יא.
ראה קונטרס אחרון ס"ק א. וכ"ה בלוח ובסדר ברה"נ שם.
יב.
ראב"ד הל' ברכות פ"ד ה"ג. מ"א ס"ק ב. וכלקמן סי' רעג ס"ב - לענין קידוש, וכדלקמן רס"י קצה לענין זימון. וראה גם לקמן סי' קפד סוף ס"א.
יג.
מ"א סי' רעג סק"ג, ולקמן שם ס"ב - לענין קידוש.
יד.
טור סי' רעג בשם הרב שר שלום - לענין קידוש. וכ"ה במגיד משנה הל' שבת פכ"ט ה"ח בשם הגאונים. שו"ע שם ס"ב. וראה גם לקמן סי' קפד סוס"א. וכ"ה בלוח ברה"נ שם הי"ב. סדר ברה"נ שם הי"ב. וראה לקמן סי' קצה ס"א גבי צירוף לזימון ובסי' רעג ס"ב לענין קידוש במקום סעודה דהוא הדין מבית לבית. וראה בדי השלחן סי' נז ס"ק ב. העו"ב תשכו ע' 47.
טו.
משמעות המ"א סק"ב.
טז.
סעיף ט. וכ"ה בלוח ובסדר ברה"נ שם.
יז.
ברייתא שם קא, ב (ראה מ"א ס"ק ג שביאר ההוכחה מהגמרא וברייתא). הגהת סמ"ק סי' קנא. אור זרוע סוף סי' קנח. רמ"א ס"ב. וכ"ה בלוח ברה"נ פ"ו הי"ג. סדר ברה"נ פ"ט הי"ג.
יח.
ר"ן פסחים שם ד"ה מיתיבי. לבוש ס"ב.
יט.
מ"א סק"ז. וראה גם לקמן ס"ד. ובסדר ברה"נ שם: בבית זה ... בבית אחר.
כ.
רב חסדא שם קא, ב. תוס' שם סוף ד"ה כשהן (שפסקו כרב חסדא). רשב"ם שם קב, א ד"ה ה"ג תניא כוותיה דרב חסדא. רא"ש פסחים פ"י סי' ו. טור. רמ"א ס"ב. וראה לקמן ס"ח דעת החולקים. וראה לוח ברה"נ פ"ו הי"ד, וסדר ברה"נ פ"ט הי"ד, שלא הביא כ"א דעה הא' שלפנינו.
כא.
רשב"ם שם ד"ה בדברים.
כב.
כדלעיל ס"א וש"נ.
כג.
רש"י ורשב"ם פסחים שם ד"ה אבל. רמב"ם הל' ברכות פ"ד ה"א. דעה הא' בטור ושו"ע ס"ה. וכ"ה בלוח ברה"נ שם הט"ו. סדר ברה"נ שם הט"ו.
כד.
תוס' שם ד"ה אלא בשם רשב"ם.
כה.
רש"י ורשב"ם שם.
כו.
רשב"ם שם ד"ה קשיא. רמ"א ס"ב. וכ"ה בלוח ברה"נ שם הי"ד. סדר ברה"נ שם הי"ד. וראה העו"ב (ירות"ו) ח"ז ע' שלה.
כז.
ברייתא פסחים שם ודף קב, א. רשב"ם שם ד"ה א"ר יהודה. רמ"א שם.
כח.
משמעות הגמ' פסחים קא, ב כשהן יוצאין כו'. ועי' רש"י ורשב"ם שם ד"ה מדקתני ועקרו כו' עדיין היו צריכים כו', וכהאי גוונא כתב הר"ן פסחים שם ד"ה מיתיבי ע"ש. מ"א סי' רי סוף ס"ק א. אליה רבה (כאן) סוף ס"ק ד. וכ"ה בלוח ובסדר ברה"נ שם. וראה לקמן ס"ח שגם בזה לא הוי הפסק אלא כשיצא והפליג בדברים.
כט.
רי"ף פסחים שם. תוס' פסחים שם ד"ה אלא. רא"ש שם. רמב"ם. דעה הב' בטור ושו"ע שם. וכ"ה בלוח ברה"נ שם הט"ו. סדר ברה"נ שם הט"ו.
ל.
רשב"א ברכות נג, ב ד"ה מחלוקת. והגהות מיימוניות. רמ"א ס"ה.
לא.
מ"א סקי"ב. וכ"ה בלוח ובסדר ברה"נ שם.
לב.
תוס' פסחים קא, ב סד"ה אלא (ושם: "יין או מים"). ב"י שם. מ"א סק"ו. וכ"ה בלוח ברה"נ פ"ו הט"ז. סדר ברה"נ פ"ט הט"ז (ושם: "כגון פירות"). וראה מ"מ וציונים.
לג.
תוס' שם. מ"א שם. וכ"ה בלוח ובסדר ברה"נ שם, והכוונה לברכה ראשונה. אבל בלוח התיקון לדפוס הראשון הגיה כאן: ברכה אחרונה. ובקונטרס השלחן הגיה: ברכה ראשונה.
לד.
סעיף א. וכ"ה בלוח ובסדר ברה"נ שם.
לה.
ר"ן פסחים שם ד"ה מיתיבי. כל בו (הובא בב"י ד"ה וכתב הכל בו. והוא באבודרהם סוף סדר הגדה ופירושה). והיינו לא רק כשדעתו לחזור למקום הראשון ולא לאכול במקום השני, דאסור מטעם שמא ישכח לחזור למקומו (כדלקמן בסמוך וש"נ), אלא אף כשדעתו לגמור סעודתו במקום השני ולא לחזור למקום הראשון, מטעם האמור כאן (וראה גם לקמן סי' קפד ס"א). תשו' רמ"א סי' א. ב"ח ד"ה ומ"ש הרב. מ"א סק"ח. וכ"ה בלוח ברה"נ שם הט"ז. סדר ברה"נ שם הט"ז. וביאור שני האיסורים האלו ראה יגדי"ת (נ.י.) חוב' יב ע' כט. העו"ב (ירות"ו) ח"ז ע' שלז ואילך.
לו.
ב"ח שם. מ"א שם. וכדלקמן בסוף הסעיף וש"נ.
לז.
וראה לקמן ס"ו: איסור גמור הוא מדברי סופרים ... אינו איסור ברור, שיש לומר שאין זו עקירה ... יש לומר שאף שהכל סעודה אחת היא מכל מקום בשני מקומות היא.
לח.
כדלקמן סי' קפד ס"א וש"נ.
לט.
מ"א סק"ז. וכדלעיל ס"ב.
מ.
סעיף ה.
מא.
רמ"א סוף ס"א (ראה מ"מ וציונים). ב"ח שם. מ"א סק"ח. וראה גם לקמן סי' קפד שם. סי' תפד שם. וכ"ה בלוח ברה"נ שם הי"ז. סדר ברה"נ שם הי"ז.
מב.
ראה לקמן סי' קפג סוסי"ב.
מג.
רמב"ם הל' ברכות פ"ד ה"א. שו"ע ס"ד.
מד.
מ"א סקי"א.
מה.
רמ"א ס"ב. וכ"ה בלוח ברה"נ פ"ו הי"ז. סדר ברה"נ פ"ט הי"ז.
מו.
כל בו שם.
מז.
רבינו מנוח הל' ברכות פ"ד ה"ד. רמ"א שם. וראה גם תוס' פסחים שם ד"ה כשהן. רא"ש פ"ו דחולין סי' ה. וראה גם לקמן סי' תפד ס"ו.
מח.
שאז אין חוששים שישכח לחזור למקומו כי עכ"פ אז יברך במקום שגומר סעודתו (מ"א ס"ק ח), ואין זו עקירה ממקומו כיון שהולך על דעת לחזור כדלעיל ס"ד.
מט.
כל בו שם. רמ"א סוס"ב. וראה גם לקמן סי' תפד ס"ו. וכ"ה בלוח ברה"נ פ"ו הי"ז. סדר ברה"נ פ"ט הי"ז.
נ.
כל בו שם.
נא.
ב"י שם. רמ"א שם.
נב.
ראה לקמן סי' תלא סעי' ז-ט.
נג.
עי' מ"א סי' תעט סק"ב. והיינו כדמסיים: "שדעתו לאכול בבית אחר ולברך שם" - בזימון. וכ"ה לקמן סי' תעט ס"ח ובמ"א שם. ועי' לוח ברה"נ פ"ו סוף הי"ז. סדר ברה"נ פ"ט סוף הי"ז.
נד.
סעיף ח.
נה.
אף שיאכל גם במקום השני, וכדלעיל ס"ד.
נו.
סעיף ג.
נז.
סעיף ח.
נח.
אפילו בדעתו לחזור למקומו, ואפילו בדיעבד צריך לחזור ולברך, כדלקמן שם.
נט.
באין דעתו לחזור למקומו. ובדעתו לחזור נתבאר בתחלת הסעיף דמותר לצורך מצוה עוברת.
ס.
תוס' פסחים קא, ב ד"ה כשהן. רא"ש פ"ו דחולין סי' ה. וכדלקמן סי' קפד ס"ג.
סא.
כדלעיל ס"ג.
סב.
אף שנתבאר לקמן ריש סי' קעט שהיסח הדעת לא הוי סילוק בסעודה.
סג.
רמ"א שם.
סד.
סוף ס"א וש"נ.
סה.
תוס' ברכות מב, א ד"ה רבי ופסחים שם. רא"ש שם. טור סי' תעז. מ"א סי' קעט סוסק"ב. והיינו כיון שנקרא היסח הדעת לענין ברכה (מ"א שם. ולקמן סי' קעט ס"ה). ולענין הפליג בדברים יתבאר בסמוך דהוי היסח הדעת לענין נט"י אף שאין צריך לברך המוציא. ולענין אם צריך לברך על נטילה זו - עי' לעיל סי' קסד ס"ב. לקמן סי' קעט ס"ה. סי' תעז סוס"ז.
סו.
מ"א שם.
סז.
יומא ל, א. טור ושו"ע סי' קע ס"א. וראה גם לקמן סי' תעה ס"א.
סח.
מ"א סי' קע סק"ד. והיינו לדעה הא' שלפנינו אפילו כשיצא והפליג בדברים, ולדעה הב' דלקמן ס"ח דוקא כשלא יצא.
סט.
רש"י יומא שם ד"ה נוטל.
ע.
סעיף ב.
עא.
מ"א סקי"ג.
עב.
סעיף א וש"נ.
עג.
סעיף ה וש"נ.
עד.
אליה רבה סקי"א. אבן העוזר ס"ו.
עה.
אבן העוזר שם.
עו.
תוס' פסחים קב, א ד"ה ועקרו וחולין פז, א ד"ה משתא. רא"ש פסחים פ"י סי' כד וחולין פ"ו סי' ו. טור ושו"ע ס"ו.
עז.
לדעה הא' שלפנינו - בכל אופן, ולדעה הב' דלקמן ס"ח - כשהתפלל במקומו, או כשהניח מקצת חברים במקומו. ראה עולת תמיד ס"ק ג.
עח.
ברייתא פסחים קב, א לתנא קמא דרבי יהודה דרב חסדא קאי כוותיה, והט"ז סק"י לא סמך בעצמו על דבריו, ומה שכתב סוף סי' תעד הטעם שמברכין על כוס שני בסדר של פסח לא קשה מידי לפי מה שכתב המ"א שם, וגם הט"ז עצמו כתב שם תירוץ אחר. וראה גם אליה רבה ס"ק י.
עט.
רא"ש פסחים שם. שו"ע ס"ו. וראה גם לקמן סי' רעא סי"א.
פ.
ראה הטעם לקמן שם.
פא.
כדלקמן סי' קצ ס"א. סי' תעד ס"א.
פב.
תוס' פסחים שם וחולין שם. ורא"ש פסחים שם וחולין שם. טור.
פג.
סעיף ה. וראה גם לקמן סי' קצ שם. סי' רעא שם. סי' תעד שם.
פד.
רב ששת פסחים קא, ב. רי"ף שם (שפסק כרב ששת). ר"ן שם ד"ה וקא אמרי בשם הרמב"ן והרא"ה. רמב"ם הל' ברכות פ"ד ה"ג. כסף משנה שם ה"ד. שו"ע ס"א. וראה לוח ברה"נ פ"ו הי"ד, וסדר ברה"נ פ"ט הי"ד, שלא הביא כ"א דעה הא' דלעיל ס"ג.
פה.
ברייתא שם קב, א וכרבי יהודה. רמב"ם שם ה"ד. שו"ע ס"ב.
פו.
ט"ז סק"ב. מ"א סק"א. והיינו שלא יסמוך על מה שיברך אח"כ כשיחזור למקומו.
פז.
משמעות הברייתא שם. רמב"ם שם. שו"ע שם.
פח.
עי' לעיל ס"ה, לדעה הא', שאפילו הניח מקצת חברים אסור לכתחלה (אלא במצוה עוברת).
פט.
רמב"ם שם ה"ג. שו"ע ס"א.
צ.
כדלעיל ס"ג לענין דברים שאין טעונים ברכה לאחריהם במקומם וש"נ.
צא.
אם הם דברים הטעונים ברכה לאחריהם במקומם. וראה העו"ב (ירות"ו) ח"ז ע' שמט ואילך.
צב.
רמ"א ס"ב.
צג.
תוספתא ברכות פ"ד הי"ח. הובא בתוס' פסחים קב, א סד"ה כשהן. ומבארים דס"ל לברייתא כרבי יהודה דלעיל. וברשב"א חולין פו, ב מבואר דלרי"ף הנ"ל הוי כהלכה.
צד.
ברייתא פסחים קב, א לרבי יהודה.
צה.
רמב"ן במלחמות פסחים פ"י ד"ה ועוד מתני' לא יפחתו. אהל מועד שער הברכות דרך נתיב ה בשם הר"ם. רמ"א ס"ז.
צו.
יד אהרן בשם מהריק"ש.
צז.
שו"ע. ועי' תהלה לדוד ס"ק א. וראה מ"מ וציונים.
צח.
וכ"ה בלוח ברה"נ פ"ו הי"ח. סדר ברה"נ פ"ט הי"ח - לענין דברים שאין טעונים ברכה לאחריהם במקומם.
צט.
ראה חולין קז, ב. טור ושו"ע סי' קסט ס"ג. לעיל סי' קסז סוף סט"ו. וראה מ"מ וציונים.
ק.
ראה לעיל ס"ג.
קא.
בלוח ברה"נ שם ובסדר ברה"נ שם (וכ"ה לקמן סי' ריג סוס"א): כגון שכר ומי דבש במדינות אלו, ובלוח ברה"נ שם הוסיף בחצע"ג גם "שתיית קאוו"י". וראה פתחי הלכה פ"ו הע' 71. בדי השלחן סי' נז ס"ק ח.
קב.
סעיף א.
קג.
ראה מנחת פתים (השמטות לסי' רעג). מגיני השלחן ע' רלג.
קד.
רא"ש תענית פ"א סי' יד. שו"ע ס"ז.
קה.
משמעות הרא"ש שם ושו"ע שם.
קו.
אוצ"ל: שיתבאר.
קז.
סעיף א וש"נ.
קח.
ב"י ד"ה גרסינן. כסף משנה הל' ברכות פ"ד ה"ה.
קט.
דלעיל ס"א.
קי.
ירושלמי ברכות פ"ו ה"ח. רמב"ם הל' ברכות פ"ד ה"ה. שו"ע ס"ב.
קיא.
ב"י וכסף משנה שם. מ"א סק"ה.
קיב.
ראב"ד שם. באר הגולה.
קיג.
מ"א שם. וכ"ה בלוח ברה"נ פ"ו הי"ט. סדר ברה"נ פ"ט הי"ט.
קיד.
מוקף מחיצות, כדמוכח מהמשך הסעיף. וכ"ה בסדר ברה"נ פ"ט ה"כ. מ"א ס"ק ט.
קטו.
ארחות חיים הל' ברכות סי' יח. שו"ע ס"ג. וכ"ה בלוח ברה"נ פ"ו ה"כ. סדר ברה"נ שם.
קטז.
לבוש ס"ה. וכדלעיל קו"א ס"ק א. משא"כ בחדר אחד (אחורי התנור דלעיל), דמיירי שנטל המאכל בידו, כדלעיל שם. ועי' אליה רבה ס"ק ז. וראה העו"ב (ירות"ו) ח"ז ע' שנז.
קיז.
וכ"ה בסדר ברה"נ שם.
קיח.
אליה רבה סק"ו ממשמעות המ"א סק"ט.
קיט.
משמעות המ"א סק"ה.
קכ.
כדלעיל ס"א וש"נ.
קכא.
משמעות הב"י שם. אליה רבה שם.
קכב.
ט"ז סוף ס"ק ט. הובא באליה רבה שם.
קכג.
ארחות חיים שם. שו"ע ס"ג.
קכד.
עולת תמיד סק"ב. אליה זוטא סק"ג אבן העוזר ס"ב.
קכה.
כדלעיל ס"א וש"נ. וכ"ה בלוח ברה"נ שם. סדר ברה"נ שם.
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