CHAPTER 9 [The Laws Pertaining to Interruptions and Leaving One’s Place Between Eating and Reciting a Blessing] (1–20)

פרק ט [דִּינֵי הֶפְסֵק וַעֲקִירַת מָקוֹם וּבוֹ כ' הֲלָכוֹת]

1 [The following rule applies] to all blessings: One must not interrupt between reciting the blessing and partaking [of the food over which the blessing was recited. This stringency applies even to initiating and responding to greetings to and from] one who commands fear and one who is to be honored1 and it applies even while he is chewing until he swallows. If a person made an interruption through speaking about a matter that does not concern [what he is] eating, he must repeat the blessing.2 If one spoke while chewing, [before swallowing any of the food], there is a question whether he must repeat the blessing.3

א א ב ג כָּל הַבְּרָכוֹת צָרִיךְ שֶׁלֹּא יַפְסִיק בֵּין בְּרָכָה לַאֲכִילָה,ד אֲפִלּוּ מִפְּנֵי הַכָּבוֹד וְהַיִּרְאָה,ה וַאֲפִלּוּ בְּעוֹדוֹ לוֹעֵס עַד שֶׁיִּבְלַע.ו וְאִם הִפְסִיק בֵּין בְּרָכָה לַאֲכִילָה וְדִבֵּר דִּבּוּר שֶׁאֵינ[וֹ] לְצֹרֶךְ הָאֲכִילָהז – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ.ח וְאִם שָׂח בְּעוֹדוֹ לוֹעֵס – יֵשׁ לְהִסְתַּפֵּק אִם צָרִיךְ לַחֲזֹר וּלְבָרֵךְ.ט

Alter Rebbe's Shulchan Aruch (Kehot Publication Society)

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2 It is even forbidden to interrupt by pausing silently for more than [the brief time span called k’dei dibbur, i.e.,] the time it takes for a student to greet his mentor [by saying] the three words, Shalom alecha, rabbi (“Peace upon you, my teacher!”). If he paused longer [in silence], however, he is not required to repeat the blessing.

Pausing for a purpose associated with [the food he is] eating is not considered an interruption at all.4 Therefore, when a person recites a blessing over a fruit, cuts it, and partakes of it, he should not cut the fruit until after [reciting] the blessing. [Thus,] he will be able to recite a blessing over [the fruit while it is still] whole, for that is the optimum manner of fulfilling the mitzvah (as explained in ch. 10, [law 6]. There is no concern over the interruption between the blessing and eating caused by the delay in cutting [the fruit]. Nevertheless, one who eats a nut or the like should break open [the shell] and recite the blessing afterwards. [The rationale is that the nut] may be wormy or rotten inside [and thus be unfit to eat,] in which instance, he would have recited the blessing in vain.5

ב וַאֲפִלּוּ בִּשְׁתִיקָה אָסוּר לְהַפְסִיקי יוֹתֵר מִכְּדֵי שְׁאִילַת שְׁלוֹם תַּלְמִיד לְרַב, שֶׁהֵן ג' תֵּבוֹת אֵלּוּ "שָׁלוֹם עָלֶיךָ רַבִּי",יא וְאִם שָׁהָה יוֹתֵר – אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ.יב

וּשְׁהִיָּה שֶׁהִיא צֹרֶךְ אֲכִילָה – אֵינָהּ חֲשׁוּבָה הֶפְסֵק כְּלָל.יג לְפִיכָךְ, הַמְבָרֵךְ עַל הַפְּרִי וְחוֹתֵךְ מִמֶּנּוּ וְאוֹכֵל – לֹא יַחְתֹּךְ עַד אַחַר הַבְּרָכָה, כְּדֵי שֶׁיְּבָרֵךְ עַל הַשָּׁלֵםיד לְמִצְוָה מִן הַמֻּבְחָר (כְּמוֹ שֶׁיִּתְבָּאֵר בְּפֶרֶק י'טו), וְאֵין לָחֹשׁ לְהֶפְסֵק שְׁהִיַּת הַחִתּוּךְ בֵּין בְּרָכָה לַאֲכִילָה.טז

וּמִכָּל מָקוֹם, הָאוֹכֵל אֱגוֹז וְכַיּוֹצֵא בּוֹיז – יְשַׁבְּרֶנּוּ וְאַחַר כָּךְ יְבָרֵךְ, כִּי שֶׁמָּא הִתְלִיעַ אוֹ נִרְקַב בְּתוֹכוֹ וְנִמְצָא בֵּרַךְ לְבַטָּלָה.יח

3 One must be very careful [to focus his] intention while reciting blessings. [He must] understand the purpose of the blessing: that he is blessing G‑d, and [he must know] over what he is reciting the blessing. His attention should not turn to anything else.

ג צָרִיךְ לִזָּהֵר מְאֹד בְּכַוָּנַת הַבְּרָכוֹת,יט שֶׁיָּבִין עִנְיַן הַבְּרָכָה שֶׁהוּא מְבָרֵךְ אֶת ה'כ וְעַל מַה הוּא מְבָרֵךְ,כא וְלֹא יְהֵא לְבָבוֹ פּוֹנֶה לְדָבָר אַחֵר.כב

4 Whenever one recites a blessing over an object, whether to partake of it, to enjoy its fragrance, or to perform a mitzvah with it, he must hold it in his right hand while reciting the [appropriate] blessing.6

Holding an object with an implement is considered equivalent to holding it [in his hand]. Nevertheless, it is desirable not to hold it with a knife.7

If the person did not hold [the food over which he was reciting the blessing] at all, but the food was in his presence when he recited the blessing, he fulfils his obligation. If he recited the blessing and the food was only brought to him afterwards, he must recite the blessing again even though he had in mind [that the food that would be brought to him later] while reciting the blessing.8

ד כָּל דָּבָר שֶׁמְּבָרֵךְ עָלָיו לְאָכְלוֹ,כג אוֹ לְהָרִיחַ בּוֹ,כד אוֹ לַעֲשׂוֹת בּוֹ מִצְוָהכה – צָרִיךְ לִטְּלוֹכו בִּימִינוֹכז כְּשֶׁהוּא מְבָרֵךְ.כח

וּנְטִילָה עַל יְדֵי כְּלִי – שְׁמָהּ נְטִילָה.כט וּמִכָּל מָקוֹם, טוֹב לִזָּהֵר שֶׁלֹּא לִטֹּל עַל יְדֵי סַכִּין.ל

וְאִם לֹא אוֹחֲזוֹ כְּלָל, אִם הָיָה לְפָנָיולא בִּשְׁעַת הַבְּרָכָה – יָצָא.לב וְאִם בֵּרַךְ וְאַחַר כָּךְ הֵבִיאוּ לְפָנָיו,לג אֲפִלּוּ בֵּרַךְ עַל דַּעַת כֵּןלד – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ.

5 If, however, one recited a blessing on fruits that were in his presence, and then other fruits of that same species or [even] of another type, but which were covered by the blessing recited over the first [fruits] — [either] because both [species] share the same blessing, or because the first was of primary importance (ikar) and the other was secondary (tafel) to it — were brought to him, he need not recite a second blessing. [This ruling applies] even if the second type of fruit was brought to him after nothing remained of the first type, because he had consumed it entirely.

[The above applies] provided that, when reciting the blessing, one also intended to partake of the second type of fruit even if he did not specifically intend to cover it with this blessing.9 [Different rules apply] if, however, he did not think of eating [the second type of fruit when he recited the blessing]. If the second fruit is of the exact same species as the first fruit,10 he need not recite a blessing [over the second type of] fruit even if he had consumed the first fruit entirely [before being served the second fruit]. If, however, they are not of the same species, even though they are both types of fruits or both types of beverages, if some of the type [of food or drink over which he recited the blessing] remained before him, there is no need to recite a blessing [over the second]. If, however, they are two types of food, but the second would be covered by the blessing recited over the first — [either] because both [species] share the same blessing, or because the first was of primary importance (ikar) and the other was secondary (tafel) to it, e.g., one was drinking beer or whiskey, and fish or cheese was bought to him to offset [the sharp taste of the beer], even though they both share the same blessing and [moreover,] the fish is secondary (tafel) to the beer because it whets his appetite for more beer — even if some of the first food was still present, the second food is not covered by the original blessing, unless he had the second food in mind, or it was in his presence when he recited the blessing [over the first].

There are authorities who maintain that even when the same type of food that was originally served was brought to him and he had not yet [finished] eating the original food, he is required to recite a second blessing if he did not have the second food in mind when he recited the blessing. [In this instance, we follow the principle that] when there is uncertainty regarding [whether] to [recite] a blessing, we rule leniently. Nevertheless, as an initial preference, [while reciting a blessing,] it is desirable to be careful to have in mind to partake of everything that one will be served.

When guests are invited [by their host to partake of food], it is as if they had in mind everything that he would bring them, since they rely on their host who invited them.11

ה מִי שֶׁבֵּרַךְ עַל הַפֵּרוֹת שֶׁלְּפָנָיו, וְאַחַר כָּךְ הֵבִיאוּ לוֹ יוֹתֵר מֵאוֹתוֹ הַמִּין,לה אוֹ מִמִּין אַחֵר שֶׁנִּפְטַר בְּבִרְכַּת הָרִאשׁוֹן, כְּגוֹן שֶׁבִּרְכוֹתֵיהֶן שָׁווֹתלו אוֹ שֶׁהָרִאשׁוֹן עִקָּר וְהַשֵּׁנִי טָפֵללז – אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, אֲפִלּוּ הֵבִיאוּ לְפָנָיו מִמִּין הָאַחֵר אַחַר שֶׁכָּלָה הָרִאשׁוֹן, שֶׁכְּבָר אֲכָלוֹ כֻּלּוֹ.לח

וְהוּא, שֶׁכְּשֶׁבֵּרַךְ הָיְתָה דַּעְתּוֹ גַּם עַל הַשֵּׁנִילט לֶאֱכֹל, אֲפִלּוּ לֹא הָיָה בְּדַעְתּוֹ בְּפֵרוּשׁ לְפָטְרוֹ בִּבְרָכָה זוֹ. אֲבָל אִם לֹא הָיְתָה דַּעְתּוֹ עָלָיו בִּשְׁעַת הַבְּרָכָה, אִם הַשֵּׁנִי הוּא מִמִּין הָרִאשׁוֹן מַמָּשׁמ – אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ אֲפִלּוּ כָּלָה הַמִּין הָרִאשׁוֹן.מא וְאִם אֵיןמב מֵאוֹתוֹ הַמִּין, אֶלָּא שֶׁשְּׁנֵיהֶם מִין פֵּרוֹת אוֹ שֶׁשְּׁנֵיהֶם מִין מַשְׁקִין, אִם יֵשׁ עֲדַיִן לְפָנָיו מִמִּין הָרִאשׁוֹן – אֵין צָרִיךְ לְבָרֵךְ.מג וְאִם כְּבָר כָּלָה הָרִאשׁוֹן – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ. אֲבָל אִם הֵם שְׁנֵי מִינִין לְגַמְרֵי, אֶלָּא שֶׁנִּפְטַר בְּבִרְכַּת הָרִאשׁוֹן מֵחֲמַת שֶׁבִּרְכוֹתֵיהֶן שָׁווֹת, אוֹ שֶׁהָאֶחָד עִקָּר וְהַשֵּׁנִי טָפֵל, כְּגוֹן שֶׁשּׁוֹתֶה שֵׁכָר אוֹ יֵין שָׂרָף וְאַחַר כָּךְ הֵבִיאוּ לוֹ דָּגִים אוֹ גְּבִינָה לְמַתֵּק הַשְּׁתִיָּה, אַף עַל פִּי שֶׁהַכֹּל בְּרָכָה אַחַת, וְגַם הַדָּגִים טְפֵלִים לַשֵּׁכָר שֶׁעַל יְדֵי כָּךְ שׁוֹתֶה יוֹתֵר, וְהָיָה לְפָנָיו עֲדַיִן מִמִּין הָרִאשׁוֹן – אֵינָם נִפְטָרִים בִּבְרָכָה אַחַת, אֶלָּא אִם כֵּן הָיְתָה דַּעְתּוֹ עֲלֵיהֶם,מד אוֹ שֶׁהָיוּ לְפָנָיו בִּשְׁעַת הַבְּרָכָה.מה

וְיֵשׁ אוֹמְרִיםמו שֶׁאַף עַל פִּי שֶׁהֵבִיאוּ לְפָנָיו מִמִּין הָרִאשׁוֹןמז וְלֹא אָכַל הָרִאשׁוֹן עֲדַיִן – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ אִם לֹא הָיְתָה דַּעְתּוֹ עָלָיו.מח

וּסְפֵק בְּרָכוֹת לְהָקֵל.מט וּלְכַתְּחִלָּה טוֹב לִזָּהֵר לִהְיוֹת דַּעְתּוֹ עַל כָּל מַה שֶּׁיָּבִיאוּ לוֹ.נ

וְאוֹרְחִים הַקְּרוּאִים אֵצֶל בַּעַל הַבַּיִת, כֵּיוָן שֶׁדַּעְתָּם עַל בַּעַל הַבַּיִת שֶׁזִּמְּנָם – הֲרֵי דַּעְתָּם עַל כָּל מַה שֶּׁיָּבִיא לִפְנֵיהֶם.נא

6 All the above applies when the first and the second types of food are of equal importance and one would not take precedence over the other if both were in the person’s presence [when he recited the blessing]. If, however, the second is more important than the first, even if they were both in his presence when he recited the blessing [over the first], the blessing over the food that does not deserve precedence does not cover the food that deserves precedence, unless he explicitly intended to cover it with this blessing.

Nevertheless, if he did have in mind to cover the more important food, the blessing [recited over the less important food] covers the more important food even if it was not in his presence when he recited the blessing.12

ו וְכָל זֶה כְּשֶׁהָרִאשׁוֹן וְהַשֵּׁנִי הֵם שָׁוִים בַּחֲשִׁיבוּת, שֶׁאֵין לְהַשֵּׁנִי דִּין קְדִימָה עַל הָרִאשׁוֹן אִלּוּ הָיוּ שְׁנֵיהֶם לְפָנָיו. אֲבָל אִם הָיָה לְהַשֵּׁנִי דִּין קְדִימָה עַל הָרִאשׁוֹן,נב אַף עַל פִּי שֶׁהָיוּ שְׁנֵיהֶם לְפָנָיו בִּשְׁעַת הַבְּרָכָה – אֵין בִּרְכַּת שֶׁאֵינוֹ מֻקְדָּם פּוֹטֶרֶת אֶת הַמֻּקְדָּם לִבְרָכָה, אֶלָּא אִם כֵּן נִתְכַּוֵּן לְפָטְרוֹ בְּפֵרוּשׁ בִּבְרָכָה זוֹ.נג וּכְשֶׁנִּתְכַּוֵּן לְפָטְרוֹ – פּוֹטְרוֹ אֲפִלּוּ לֹא הָיָה לְפָנָיו בִּשְׁעַת הַבְּרָכָה.נד

7 Accordingly, when a food cooked from one of the five species of grain and pas haba bekisanin13 are placed in front of a person, and he recited the blessing over the cooked food, [the blessing] does not cover the pas haba bekisanin, unless he had specifically intended to cover them [both] with this blessing. [The rationale is that] pas haba bekisanin is more important because although Borei minei mezonos is recited over both foods, pas haba bekisanin can be elevated to [the extent that] the blessing HaMotzi (as explained in ch. 2, [law 7]) [may be recited over it] if a meal is based upon it. It is not reasonable that [a food] of inferior status, [i.e., the food cooked from one of the five species of grain,] should cover one of superior status, [i.e., the pas haba bekisanin,] unless [one explicitly] intended [that it do so].

Similar [laws apply] when two kinds of lachmoniyos14 or [two kinds of] pas haba bekisanin were in front of a person [when he recited the blessing] and one’s status would be upgraded when it serves as the basis of a meal (as explained in ch. 2, [laws 5-7, 12]) and the other’s would not. And [these laws would also apply when both a type of] pas haba bekisanin whosestatus would be upgraded when it serves as the basis of a meal and breadcrumbs that had been stuck together or fried, [and] which were [therefore] removed from the halachic category of bread15 [were in front of a person when he recited the blessing].

There are others who dispute all of the above and maintain that there is absolutely no difference between a food that is important and one that is not that important, as long as they are covered by the same blessing. Even if, as an initial preference, a particular food deserves precedence over another food when they are both in front of a person, the food that is more important and which deserves precedence is covered by the blessing recited over the food that is less important even when one did not specifically intend to cover [the more important food].

To avoid any doubts regarding the [appropriate] blessings, one should be mindful initially to have the specific intent to also cover the more important food with the blessing he recites [on the lesser food] if the [more important] food is not yet in his presence. If it is in his presence, he should recite a blessing on it first.

ז לְפִיכָךְ, מִי שֶׁהָיוּ לְפָנָיו מַעֲשֵׂה קְדֵרָה שֶׁל ה' מִינֵי דָּגָןנה וּפַת הַבָּאָה בְּכִיסָנִין, שֶׁבִּרְכָתוֹ גַּם כֵּן "בּוֹרֵא מִינֵי מְזוֹנוֹת" אֶלָּא שֶׁקְּבִיעוּת סְעוּדָה מוֹעֶלֶת לוֹ לְבָרֵךְ "הַמּוֹצִיא" (וְעַל דֶּרֶךְ שֶׁנִּתְבָּאֵר בְּפֶרֶק ב'נו), וּבֵרַךְ עַל מַעֲשֵׂה קְדֵרָה – לֹא פָּטַר אֶת הַפַּת הַבָּאָה בְּכִיסָנִין,נז אֶלָּא אִם כֵּן נִתְכַּוֵּן בְּפֵרוּשׁ לְפָטְרָם בִּבְרָכָה זוֹ, לְפִי שֶׁאֵינוֹ בְּדִין שֶׁיִּפְטֹר מִי שֶׁאֵינוֹ חָשׁוּב אֶת הֶחָשׁוּב מִמֶּנּוּ שֶׁלֹּא בְּכַוָּנָה.נח וְכֵן אִם הָיוּ לְפָנָיו שְׁנֵי מִינֵי לַחְמָנִיּוֹת וּפַת הַבָּאָה בְּכִיסָנִין,נט שֶׁהָאֶחָד קְבִיעוּת סְעוּדָה מוֹעֶלֶת בּוֹ וְהַשֵּׁנִי אֵין קְבִיעוּת סְעוּדָה מוֹעֶלֶת בּוֹ (וְעַל דֶּרֶךְ שֶׁנִּתְבָּאֵר בְּפֶרֶק ב'ס), אוֹ פַּת הַבָּאָה בְּכִיסָנִין שֶׁקְּבִיעוּת סְעוּדָה מוֹעֶלֶת בָּהּ עִם פֵּרוּרֵי לֶחֶם מְדֻבָּקִים שֶׁאֵין עֲלֵיהֶם תּוֹרַת לֶחֶם אוֹ שֶׁנִּתְבַּשְּׁלוּ.סא

וְיֵשׁ חוֹלְקִים עַל כָּל זֶה,סב וְאוֹמְרִים שֶׁאֵין חִלּוּק כְּלָל בֵּין דָּבָר הֶחָשׁוּב לְשֶׁאֵינוֹ חָשׁוּב כָּל כָּךְ כָּל שֶׁבִּרְכוֹתֵיהֶן שָׁווֹת, וַאֲפִלּוּ יֵשׁ לְאֶחָד דִּין קְדִימָה עַל הַשֵּׁנִי לְכַתְּחִלָּה כְּשֶׁשְּׁנֵיהֶם לְפָנָיוסג – הֲרֵי הֶחָשׁוּב וְהַמֻּקְדָּם נִפְטָר בְּבִרְכַּת שֶׁאֵינוֹ חָשׁוּב אַף שֶׁלֹּא נִתְכַּוֵּן בְּפֵרוּשׁ לְפָטְרוֹ.

וְלָצֵאת מִידֵי סְפֵק בְּרָכוֹת – צָרִיךְ לִזָּהֵר לְכַתְּחִלָּה לְהִתְכַּוֵּן בְּפֵרוּשׁ לִפְטֹר גַּם הֶחָשׁוּב בִּבְרָכָה זוֹ כְּשֶׁאֵינוֹ לְפָנָיו עֲדַיִן, וְאִם יֶשְׁנוֹ לְפָנָיוסד – יְבָרֵךְ עָלָיו תְּחִלָּה.סה

8 If a person held a fruit in his hand, intending to partake of it, and recited a blessing over it, but it fell from his hand and was lost, or became so repugnant that it was no longer fit to be eaten, if there is more of this type of fruit in his presence, he need not recite another blessing on [the other fruit. This ruling also applies] if he recited a blessing over a cup [filled with liquid], the cup spilled [before he drank from it] and he refilled it from the pitcher before him, that was prepared for him to drink from. [This leniency applies] provided he clearly had in mind to eat or drink from the other fruit or beverage when he recited the blessing, even were the food or drink not to have fallen from his hand. [If he did not have such an explicit intent,] it can be assumed that the blessing [he recited] only applies to what is in his hand at the time he recites the blessing.16

ח נָטַל בְּיָדוֹ פְּרִי לְאָכְלוֹ וּבֵרַךְ עָלָיו וְנָפַל מִיָּדוֹ וְנֶאֱבַד אוֹ נִמְאַס עַד שֶׁאֵינוֹ רָאוּי לַאֲכִילָה וְיֵשׁ מִמִּין זֶה לְפָנָיו עוֹד, וְכֵן אִם בֵּרַךְ עַל הַכּוֹס וְנִשְׁפַּךְ וְחוֹזֵר וּמְמַלֵּא מֵהַקַּנְקַן הָעוֹמֵד לְפָנָיו שֶׁהוּכַןסו לִשְׁתִיָּה – אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ.סז וְהוּא שֶׁהָיְתָה דַּעְתּוֹ עָלָיוסח בְּבֵרוּרסט לֶאֱכֹל אוֹ לִשְׁתּוֹת מִמַּה שֶּׁלְּפָנָיו אַף אִם לֹא הָיָה נוֹפֵל מִיָּדוֹ מַה שֶּׁבֵּרַךְ עָלָיו, אֲבָל בִּסְתָם אֵין הַבְּרָכָה חָלָה אֶלָּא עַל מַה שֶּׁבְּיָדוֹ בִּשְׁעַת הַבְּרָכָה.ע

9 [In such an instance,] even if one explicitly intended to eat and drink more, the blessing applies only to [the food or drink] that was before him when he recited the blessing. If, however, the food he was holding fell and [only] afterwards was more brought to him, he must recite another blessing. [This stringency applies even in cases where,] were he to have eaten or drunk what was in his hand, he would not have had to recite an [additional] blessing [on the other food].

Nevertheless, a person standing near a [flowing] water canal may recite a blessing and drink, even though the water that was before him at the time he recited the blessing has already flowed further. [The rationale is that] his original intent was not to drink the water that was before him [at the time of the blessing], but to drink the water that would flow before him after [he concluded] his blessing.17

ט וַאֲפִלּוּ אִם הָיְתָה דַּעְתּוֹ בְּבֵרוּר לֶאֱכֹל וְלִשְׁתּוֹת עוֹד – אֵין הַבְּרָכָה חָלָה אֶלָּא כְּשֶׁהוּא לְפָנָיו בִּשְׁעַת הַבְּרָכָה, אֲבָל אִם אַחַר כָּךְ הֱבִיאוּהוּ לְפָנָיו – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ אִם נָפַל מַה שֶּׁבְּיָדוֹ מִמֶּנּוּ, אֲפִלּוּ בְּמָקוֹם שֶׁלֹּא הָיָה צָרִיךְ לְבָרֵךְעא אִם הָיָה אוֹכֵל וְשׁוֹתֶה מִמַּה שֶּׁבְּיָדוֹ.עב

וּמִכָּל מָקוֹם, הָעוֹמֵד עַל אַמַּת הַמַּיִם – מְבָרֵךְ וְשׁוֹתֶה אַף עַל פִּי שֶׁהַמַּיִם שֶׁהָיוּ לְפָנָיו כְּשֶׁבֵּרַךְ חָלְפוּ וְעָבְרוּ, לְפִי שֶׁמִּתְּחִלָּה כְּשֶׁבֵּרַךְ יָדַע שֶׁהַמַּיִם שֶׁלְּפָנָיו יַחְלְפוּ וְיַעַבְרוּ.עג

10 Whenever a person must recite another blessing, [because] his first blessing was recited in vain, he must recite the phrase,18 Baruch shem kevod malchuso leolam va’ed, “Blessed be the name of His glorious kingdom forever and ever,” after [the blessing recited in vain]. This also applies whenever one utters G‑d’s name in vain.

If food fell from his hand or a cup spilled19 before he said [the word] “our G‑d” in the blessing, he should continue [and conclude] lamdeini chukecha. Thus it will appear that he is reading a [Scriptural] verse20 and G‑d’s name will not have been recited in vain. This also applies whenever one [inadvertently begins reciting] a blessing in vain and remembers before he mentions the term Elokeinu.21

י וְכָל מָקוֹם שֶׁהוּא צָרִיךְ לַחֲזֹר וּלְבָרֵךְ וּבִרְכָתוֹ הָרִאשׁוֹנָה הִיא לְבַטָּלָה – צָרִיךְ לוֹמַר אַחֲרֶיהָ "בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד".עד וְכֵן כָּל שֶׁמַּזְכִּיר שֵׁם שָׁמַיִם לְבַטָּלָה.עה

וְאִם נָפַל מִיָּדוֹ הָאֹכֶל אוֹ נִשְׁפַּךְ הַכּוֹס קֹדֶם שֶׁאָמַר "אֱלֹהֵינוּ" – יְסַיֵּם וְיֹאמַר "לַמְּדֵנִי חֻקֶּיךָ",עו שֶׁיְּהֵא נִרְאֶה כְּקוֹרֵא פָּסוּק וְאֵין כָּאן הַזְכָּרַת שֵׁם שָׁמַיִם לְבַטָּלָה.עז וְכֵן כָּל בְּרָכָה לְבַטָּלָה שֶׁנִּזְכַּר בָּהּ קֹדֶם שֶׁאָמַר "אֱלֹהֵינוּ".עח

11 When a person who was eating in one room took food in his hand and went to eat it in another room, he must recite another blessing despite the fact that he did not divert his intention [from his meal] in the interim.

[The same rule applies] even if [he leaves his original place] and then returns to eat there. Since he changed his place in the interim, he [is considered to have] interrupted his eating. Nevertheless, if when he initially recited the blessing in the first room, he intended to change his location and move from [one] room to [another] room while eating, 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 food.

[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.22

יא הָיָה אוֹכֵל בְּחֶדֶר זֶהעט וְנָטַל הַמַּאֲכָל בְּיָדוֹפ וְהָלַךְ לְחֶדֶר אַחֵר לֶאֱכֹל שָׁם – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ,פא אַף עַל פִּי שֶׁלֹּא הִסִּיחַ דַּעְתּוֹ בֵּינְתַיִם,פב וַאֲפִלּוּ חוֹזֵר לֶאֱכֹל בִּמְקוֹמוֹ,פג כֵּיוָן שֶׁשִּׁנָּה מְקוֹמוֹ בֵּינְתַיִם – הִפְסִיק אֲכִילָתוֹ.פד

וְאִם מִתְּחִלָּה כְּשֶׁבֵּרַךְ בְּחֶדֶר זֶה הָיָה בְּדַעְתּוֹ לְשַׁנּוֹת מְקוֹמוֹ מֵחֶדֶר לְחֶדֶר בְּאֶמְצַע אֲכִילָתוֹ,פה אֲפִלּוּ אוֹכֵל בַּחֶדֶר הַשֵּׁנִי מַאֲכָל אַחֵר שֶׁבִּרְכָתוֹ כְּבִרְכַּת הָרִאשׁוֹןפו – אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ. וְהוּא שֶׁהָיוּ שְׁנֵי הַחֲדָרִים בְּבַיִת אֶחָד,פז אֲבָל מִבַּיִת לְבַיִת אוֹ אֲפִלּוּ מִבַּיִת לְחָצֵר – אֵין דַּעְתּוֹ מוֹעֶלֶת כְּלוּם, אֲפִלּוּ נוֹטֵל הַמַּאֲכָל בְּיָדוֹ כְּשֶׁהוֹלֵךְ וְחוֹזֵר וְאוֹכְלוֹ בַּמָּקוֹם הַשֵּׁנִי בְּלֹא הֶסַּח הַדַּעַת בֵּינְתַיִם.פח

12 Under what circumstances [does changing one’s place require the recitation of a new blessing]? When one cannot see the place [where he] first [ate] from the place where he is eating [now]. If, however, he can see the place where [he] first [ate] from the place 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 courtyard and even when he did not intend [to change places] 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 shares the same blessing as the [food eaten in the] first [location], provided that he intended to eat [there] when he initially recited the blessing,23 as explained [previously].24

יב בַּמֶּה דְּבָרִים אֲמוּרִים? שֶׁאֵינוֹ יָכוֹל לִרְאוֹת מְקוֹמוֹ הָרִאשׁוֹן בַּמָּקוֹם שֶׁאוֹכֵל, אֲבָל אִם בַּמָּקוֹם שֶׁאוֹכֵל יָכוֹל לִרְאוֹת אֶת מְקוֹמוֹ הָרִאשׁוֹן שֶׁאָכַל שָׁם,פט אֲפִלּוּ דֶּרֶךְ חַלּוֹן, וַאֲפִלּוּ מִקְצָת מְקוֹמוֹצ – אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ אֲפִלּוּ מִבַּיִת לְחָצֵר,צא אֲפִלּוּ לֹא הָיָה כֵּן בְּדַעְתּוֹ כְּשֶׁבֵּרַךְ,צב וַאֲפִלּוּ עַל מַאֲכָל אַחֵר שֶׁבִּרְכָתוֹ כְּבִרְכַּת הָרִאשׁוֹן (אִם הָיָה בְּדַעְתּוֹ לְאָכְלוֹ כְּשֶׁבֵּרַךְ,צג כְּמוֹ שֶׁנִּתְבָּאֵרצד).

13 All [of the above applies when one eats] alone or when a group [eats together] and they all moved from [one] place to [another] 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 went to another building, and even if [that building] it is not near the 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. It is as if they did not leave their place at all.25

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.26

יג וְכָל זֶה בְּיָחִיד, אוֹ בִּבְנֵי חֲבוּרָה וְעָקְרוּ כֻּלָּם מִמָּקוֹם לְמָקוֹם, אֲבָל אִם הִנִּיחוּ מִקְצָתָם בִּמְקוֹמָם, אֲפִלּוּ אֶחָד מֵהֶם, וְהַשְּׁאָר הָלְכוּ כֻּלָּם,צה אֲפִלּוּ לְבַיִת אַחֵר, אֲפִלּוּ אֵינוֹ סָמוּךְ לְבַיִת זֶה, כְּשֶׁהֵם חוֹזְרִים – אֵינָם צְרִיכִים לְבָרֵךְ עַל מַה שֶּׁיֹּאכְלוּ כָּאן.צו

אֲבָל אִם רוֹצִים לֶאֱכֹל בְּמָקוֹם שֶׁהָלְכוּ – צְרִיכִים לְבָרֵךְ, וְאֵין מוֹעִיל מַה שֶּׁהֵנִיחוּ מִקְצָת חֲבֵרִים בְּבַיִת זֶה לְמַה שֶּׁיֹּאכְלוּ בְּבַיִת אַחֵר.צז

14 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. [Different laws apply regarding] foods for which one is required to recite a blessing in the place where he ate. Since he must return to his [original] place to recite the blessing after eating [those foods], rising [and leaving that place] is not considered the end of his meal. Accordingly, when he eats or drinks again, even in another place, he is considered to be eating and drinking [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].

[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],27 he is bound by the laws that apply regarding foods for which one is not required to recite a blessing in the place where he ate.28

יד וְכָל זֶה בִּדְבָרִים שֶׁאֵין טְעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם,צח אֲבָל דְּבָרִים הַטְּעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם,צט הוֹאִיל וְהוּא צָרִיךְ לַחֲזֹר לִמְקוֹמוֹק – אֵין עֲמִידָתוֹ גְּמַר סְעוּדָתוֹ,קא לְפִיכָךְ כְּשֶׁחוֹזֵר וְאוֹכֵל וְשׁוֹתֶה אֲפִלּוּ בְּמָקוֹם אַחֵרקב – עַל דַּעַת סְעוּדָתוֹ הָרִאשׁוֹנָה הוּא אוֹכֵל וְשׁוֹתֶה לְסַיֵּם סְעוּדָתוֹ,קג וְאֵין צָרִיךְ לוֹמַר כְּשֶׁחוֹזֵר לִמְקוֹמוֹ, וְאֵין צָרִיךְ לְבָרֵךְ בַּתְּחִלָּה אֲפִלּוּ לֹא הֵנִיחַ מִקְצָת חֲבֵרִים בְּבַיִת זֶה.קד

וְהוּא שֶׁאָכַל כְּבָר כַּזַּיִת,קה אֲבָל פָּחוֹת מִכַּזַּיִת דִּינוֹ כִּדְבָרִים שֶׁאֵין טְעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם.קו

15 Which are the foods after which one is required to recite a blessing in the place where he ate? Some authorities maintain [that this category includes] any foods from the seven species [for which Eretz Yisrael is praised], even fruit and wine. Since the blessing recited after partaking of [these foods or wine] is the one blessing that encapsulates three, [the food] is sufficiently important to require that this blessing be recited in the place where one ate or drank. Other authorities maintain that only grain products require that the blessing recited after partaking of them be recited in the place where one ate. [They are given that distinction] because of their importance, that they are called mazon, sustaining food. Other authorities maintain that this requirement only applies to bread.

As an initial preference, one should be stringent and recite a blessing after partaking of any of the seven species [for which Eretz Yisrael is praised] in the place [where he ate]. Similarly, after the fact, if one left his place, he need not recite another blessing [if he partakes of one of the seven species, since we follow the principle, that] whenever there is a doubt whether a blessing is required, we rule leniently.29

טו וּמָה הֵם דְּבָרִים הַטְּעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָן? יֵשׁ אוֹמְרִים כָּל שֶׁהוּא מִז' הַמִּינִין אֲפִלּוּ פֵּרוֹתקז וְיַיִן,קח הוֹאִיל וּבִרְכָתָם הָאַחֲרוֹנָה הִיא "מֵעֵין ג'"קט – הִיא חֲשׁוּבָה לְהַצְרִיךְ לְבָרֵךְ בִּמְקוֹם אֲכִילָה. וְיֵשׁ אוֹמְרִיםקי שֶׁמִּין דָּגָן בִּלְבַד טָעוּן בְּרָכָה לְאַחֲרָיו בִּמְקוֹמוֹ, מִפְּנֵי חֲשִׁיבוּתוֹ שֶׁנִּקְרָא מָזוֹן.קיא וְיֵשׁ אוֹמְרִיםקיב פַּת בִּלְבַד.

וּלְכַתְּחִלָּה, יַחְמִיר בְּכָל ז' הַמִּינִיןקיג לְבָרֵךְ בִּמְקוֹמוֹ.קיד וְכֵן לְעִנְיַן שִׁנּוּי מָקוֹם בְּדִיעֲבַד אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ,קטו שֶׁסְּפֵק בְּרָכוֹת לְהָקֵל.קטז

16 Even when one goes to another house during the course of a meal and partakes of foods that are not considered ancillary 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 ancillary 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.30 [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 and he does not desire to eat bread again in the first place [he ate], he should recite Grace where he finishes eating bread.)

Nevertheless, initially, it is forbidden to leave the place [where one ate bread or food from the seven species] before reciting Grace or the one blessing that encapsulates three, [after partaking of any food] which requires him to recite a berachah acharonah in the place where he ate.31

([The following laws apply] if one forgot and departed from the place where he ate [a meal before reciting Grace]. If he does not have any bread to eat [in the place he remembers], he must return to his original place, even if he departed unwittingly (beshogeig), provided he will not be prevented from doing so by the company traveling with him, who do not want to wait for him. After the fact, he fulfills his obligation if he recited Grace in the place he remembered even when he willingly left [the place where he ate. Indeed, he may do so] as an initial preference if he is so far from the place he ate that his meal will begin being digested and, [if he waits further,] he will not be permitted to recite Grace in the place he remembered.)32

טז וַאֲפִלּוּ הָלַךְ בְּתוֹךְ הַסְּעוּדָה לְבַיִת אַחֵר וְאוֹכֵל וְשׁוֹתֶה שָׁם דְּבָרִים שֶׁאֵינָם טְפֵלִים לַסְּעוּדָה לְעִנְיַן בְּרָכָה רִאשׁוֹנָה וְהֻצְרַךְ לְבָרֵךְ עֲלֵיהֶם בַּבַּיִת הָרִאשׁוֹן,קיז כְּגוֹן פֵּרוֹת,קיח כֵּיוָן שֶׁהֵם טְפֵלִים לְעִנְיַן בְּרָכָה אַחֲרוֹנָה וְנִפְטָרִים בְּבִרְכַּת הַמָּזוֹןקיט – עַל דַּעַת סְעוּדָתוֹ הָרִאשׁוֹנָה הוּא אוֹכֵל וְשׁוֹתֶה, וְאֵין צָרִיךְ לְבָרֵךְ עֲלֵיהֶם שָׁם,קכ אֲפִלּוּ לֹא אָכַל שָׁם פַּת, וַאֲפִלּוּ לֹא הָיָה כֵּן בְּדַעְתּוֹ כְּשֶׁבֵּרַךְ "הַמּוֹצִיא" לְשַׁנּוֹת מְקוֹמוֹ בְּאֶמְצַע סְעוּדָתוֹ.קכא

(וְאִם אָכַל שָׁם פַּתקכב וְאֵינוֹ רוֹצֶה לַחֲזֹר וְלֶאֱכֹל פַּת בִּמְקוֹמוֹ הָרִאשׁוֹן – מְבָרֵךְ בִּרְכַּת הַמָּזוֹן בְּמָקוֹם שֶׁגָּמַר אֲכִילַת הַפַּתקכג).

וּמִכָּל מָקוֹם, לְכַתְּחִלָּה אָסוּר לַעֲקֹר מִמְּקוֹמוֹקכד עַד שֶׁיְּבָרֵךְקכה בִּרְכַּת הַמָּזוֹן אוֹ בְּרָכָה "מֵעֵין ג'" בְּכָל דָּבָר הַטָּעוּן בְּרָכָה לְאַחֲרָיו בִּמְקוֹמוֹ.קכו

(וְאִם שָׁכַחקכז וְעָקַר מִמְּקוֹמוֹ וְאֵין לוֹ פַּת לֶאֱכֹל שָׁםקכח – צָרִיךְ לַחֲזֹר לִמְקוֹמוֹקכט אֲפִלּוּ הָיָה שׁוֹגֵג,קל אִם אֶפְשָׁר לוֹ, שֶׁאֵין עָלָיו עִכּוּב מֵחֲמַת הַחֲבוּרָה שֶׁנִּתְלַוּוּ עִמּוֹ בַּדֶּרֶךְ וְאֵינָם רוֹצִים לְהַמְתִּין עָלָיו.קלא וּבְדִיעֲבַד, יָצָא אִם בֵּרַךְ בַּמָּקוֹם שֶׁנִּזְכַּר, אֲפִלּוּ עָקַר בְּמֵזִיד.קלב וַאֲפִלּוּ לְכַתְּחִלָּה,קלג אִם הוּא רָחוֹק כָּל כָּךְ שֶׁעַד שֶׁיַּחֲזֹר לִמְקוֹמוֹ יִתְעַכֵּל הַמָּזוֹן בְּמֵעָיו וְלֹא יִהְיֶה רַשַּׁאי לְבָרֵךְ עוֹדקלד – יְבָרֵךְ בַּמָּקוֹם שֶׁנִּזְכַּרקלה).

17 When does the above apply? When the person did not intend [to go to the second place] when he recited the blessing HaMotzi. If, however, initially, when he recited the blessing HaMotzi, he intended to complete his meal in another place, he is permitted to do so. [The rationale is that] at the outset, he did not establish the [first] place as the place where he would eat his entire meal. For this reason, wayfarers eat as they travel, and sit and recite Grace in the place where they finish eating. [This is permitted] because this was their initial intent.33

If, however, one does not go to the second place in order to eat, even though he initially intended to go there, it is forbidden for him to leave his [first] place until he recites Grace,34 unless he goes [to the second place] for the sake of a mitzvah,35 which is an urgent imperative.36

יז בַּמֶּה דְּבָרִים אֲמוּרִים?קלו כְּשֶׁלֹּא הָיָה כָּךְקלז בְּדַעְתּוֹ כְּשֶׁבֵּרַךְ "הַמּוֹצִיא", אֲבָל אִם בַּתְּחִלָּה כְּשֶׁבֵּרַךְ "הַמּוֹצִיא" הָיָה בְּדַעְתּוֹ לִגְמֹר סְעוּדָתוֹ בְּבַיִת אַחֵר – מֻתָּר,קלח שֶׁהֲרֵי מִתְּחִלָּה לֹא קָבַע בְּמָקוֹם זֶה כָּל סְעוּדָתוֹ. לְפִיכָךְ, נָהֲגוּ הוֹלְכֵי דְּרָכִים שֶׁאוֹכְלִים דֶּרֶךְ הִלּוּכָם וְיוֹשְׁבִים וּמְבָרְכִים בִּמְקוֹם סִיּוּם אֲכִילָתָם,קלט מִפְּנֵי שֶׁלְּכָךְ נִתְכַּוְּנוּ מִתְּחִלָּה.קמ

אֲבָל אִם אֵינוֹ הוֹלֵךְ כְּלָל כְּדֵי לֶאֱכֹל שָׁם, אַף עַל פִּי שֶׁהָיָה בְּדַעְתּוֹ מִתְּחִלָּה לֵילֵךְ לְשָׁם – לֹא יֵלֵךְ עַד שֶׁיְּבָרֵךְ בִּרְכַּת הַמָּזוֹן,קמא אֶלָּא אִם כֵּן הוֹלֵךְ לְצֹרֶךְ מִצְוָה עוֹבֶרֶת.קמב

18 Even if [a food or beverage] does not require that the blessing recited after partaking of it be recited in the place where one partook of it, if one used it as the basis for a fixed setting — and [it is a food or a beverage that] like beer and mead in these regions can constitute the basis of such a fixed setting — a change of place is not considered an interruption if he returned to his place.

[Among the exceptions to this rule:] One lingers outside the original place [he was eating] for an extended time. For example, 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 activity37 in a transitory manner, it is not considered as if [his meal was] interrupted; for example, he had to relieve himself and entered the lavatory, or the like. Needless to say, [this ruling applies] if he spoke to a friend, but did not become involved in a lengthy conversation — even when their conversation concerned optional matters. And it certainly applies if he went to bring something necessary for the food or drink [being served].)38

יח וַאֲפִלּוּ בִּדְבָרִים שֶׁאֵין טְעוּנִין בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם, אִם קָבַע עֲלֵיהֶם,קמג וְהֵם דְּבָרִים שֶׁקְּבִיעָתָם קְבִיעוּת, כְּגוֹן שֵׁכָר וּמֵי דְּבַשׁ בִּמְדִינוֹת אֵלּוּקמד – אֵין שִׁנּוּי מָקוֹם חָשׁוּב הֶפְסֵק אִם חוֹזֵר לִמְקוֹמוֹ, אֶלָּא כְּשֶׁשָּׁהָה חוּץ לִמְקוֹמוֹ, כְּגוֹן שֶׁהָלַךְ לְדַבֵּר עִם חֲבֵרוֹ וְהִפְלִיג בִּדְבָרִים,קמה אוֹ שֶׁהָלַךְ לְבֵית הַכְּנֶסֶת,קמו אוֹ שֶׁהָלַךְ לְאֵיזֶה עֵסֶק וְשָׁהָה בּוֹ.קמז אֲבָל אִם לֹא שָׁהָה, אֲפִלּוּ עָשָׂה אֵיזֶה דָּבָר מִדִּבְרֵי הָרְשׁוּת בְּדֶרֶךְ עֲרַאי, כְּגוֹן שֶׁהֻצְרַךְ לִנְקָבָיו וְנִכְנַס לְבֵית הַכִּסֵּא וְכַיּוֹצֵא בָּזֶה – אֵינוֹ חָשׁוּב הֶפְסֵק.קמח וְאֵין צָרִיךְ לוֹמַר אִם דִּבֵּר עִם חֲבֵרוֹ וְלֹא הִפְלִיג,קמט וַאֲפִלּוּ הוּא דְּבַר הָרְשׁוּת. וְאֵין צָרִיךְ לוֹמַר אִם יָצָא לְהָבִיא דָּבָר מִצָּרְכֵי הָאֲכִילָה אוֹ הַשְּׁתִיָּה.קנ

19 When a person eats in an unenclosed field, he is considered to have changed his place when he moves far enough from his original place that he no longer sees it; (this resembles moving from room to room in an enclosed [building]). 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 blocks his view, he is considered to have changed his place. [In this instance] 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] within 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 enclosed area, [the entire enclosure is considered as one place].39

יט הָאוֹכֵל בְּשָׂדֶה שֶׁאֵינָהּ מֻקֶּפֶת מְחִצּוֹת, כֵּיוָן שֶׁמִּתְרַחֵק עַד שֶׁלֹּא יוּכַל לִרְאוֹת מְקוֹמוֹ הָרִאשׁוֹן – נִקְרָא שִׁנּוּיקנא (כְּמוֹ מֵחֶדֶר לְחֶדֶר שֶׁבְּהֶקֵּף מְחִצּוֹתקנב). וַאֲפִלּוּ אוֹכֵל פֵּרוֹת הָאִילָן בְּמִזְרָחוֹ וְחוֹזֵר וְאוֹכֵל מִמֶּנּוּ בְּמַעֲרָבוֹ,קנג כֵּיוָן שֶׁאֵינוֹ יָכוֹל לִרְאוֹת מְקוֹמוֹ הָרִאשׁוֹןקנד מִפְּנֵי הָאִילָן שֶׁמַּפְסִיק – נִקְרָא שִׁנּוּי מָקוֹם, וְצָרִיךְ לַחֲזֹר וּלְבָרֵךְ אִם לֹא הָיָה בְּדַעְתּוֹ לֶאֱכֹל בְּמַעֲרָבוֹ כְּשֶׁבֵּרַךְ בְּמִזְרָחוֹ.קנה

אֲבָל אִם אוֹכֵל בְּחֶדֶר אֶחָד אַף עַל פִּי שֶׁיֵּשׁ מָקוֹם גָּבוֹהַּ בָּאֶמְצַע וּבָא לֶאֱכֹל מֵאֲחוֹרָיו, כְּגוֹן אֲחוֹרֵי הַתַּנּוּר, שֶׁאֵינוֹ יָכוֹל לִרְאוֹת מְקוֹמוֹ הָרִאשׁוֹן – אֵין זֶה שִׁנּוּי מָקוֹם, כֵּיוָן שֶׁמֻּקָּף מְחִצּוֹת.קנו

20 Similarly, if one is in an enclosed orchard 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 this was his intent when he recited the blessing.

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 intended to include everything he would eat [in the second orchard. This situation] is comparable to moving from one building to another, in which instance, the person’s intent is of no consequence. [The same rules apply when] one moves from tree to tree in an unenclosed orchard if he can no longer see his original place.40

כ וְכֵן הָאוֹכֵל בְּגַןקנז מֻקָּף מְחִצּוֹתקנח וְרוֹצֶה לֶאֱכֹל מִפֵּרוֹת כָּל אִילָן וְאִילָן, כֵּיוָן שֶׁבֵּרַךְ עַל אֶחָד – אֵין צָרִיךְ לְבָרֵךְ עַל הָאֲחֵרִים,קנט אִם הָיָה בְּדַעְתּוֹ כֵּן כְּשֶׁבֵּרַךְ.קס

וּמִגַּן לְגַן הַמֻּקָּפִים מְחִצּוֹת כָּל אֶחָד בִּפְנֵי עַצְמוֹ, אֲפִלּוּ הֵם סְמוּכִים זֶה לָזֶה – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, אֲפִלּוּ אִם כְּשֶׁבֵּרַךְ הָיָה דַּעְתּוֹ עַל הַכֹּל,קסא לְפִי שֶׁהֵם כְּמוֹ מִבַּיִת לְבַיִתקסב שֶׁאֵין דַּעְתּוֹ מוֹעֶלֶת כְּלוּם.קסג וְכֵן מֵאִילָן לְאִילָן בְּמָקוֹם שֶׁאֵינוֹ מֻקָּף מְחִצּוֹת, אִם לֹא יָכוֹל לִרְאוֹת מְקוֹמוֹ הָרִאשׁוֹן.קסד