2. The after blessing of the food:[1]
3. The general law:

[Whether a new before blessing must be repeated upon resuming eating after changing areas is first and foremost dependent on the after blessing of the food.] According to the final ruling in Poskim[2], the ability for change of location to invalidate the blessing only applies by foods that do not require an after blessing to be said in its location of eating, however, all foods that require an after blessing to be recited in their location of eating [as will be explained in B-D], the switching of places does not constitute an invalidation of the previous blessing.[3] Hence, they may continue eating or drinking in their new location without needing to repeat the before blessing, and it goes without saying that they may continue eating and drinking without repeating the blessing upon returning to their original location. This lack of need to repeat the before blessing applies even if one did not leave any of his friends in the original home [i.e. no Heter of Chavura, and even if he did not have intent to switch places at the original time of the blessing[4], and even if he cannot see his original location from his new area]. [Nevertheless, initially, one is to never leave his original location prior to reciting an after blessing even on those foods that require a blessing in their area of eating[5], with exception to certain scenarios in which we even initially permit one to leave his area as will be explained in Volume 2 regarding leaving ones area during a Hamotzi meal.]

Ate less than Kezayis:[6]  The above lack of need to repeat the before blessing, however, only applies if one already ate a Kezayis of that food [and drank a Revius of wine], however, if one has eaten less than a Kezayis of the food [and drank less than a Revius of wine[7] even if he ate a Berya of the food[8]], then it follows the same status as all foods that do not require an after blessing to be recited in their area of eating [and hence the blessing must be repeated upon resuming to eat the food, unless one of the other Heterim apply, i.e. Chaburah, sight, intent].[9] [This, however, only applies by foods that do not have a Kevius status towards their eating, however, those foods that have a Kevius status towards their eating, such as wine and bread, then under certain conditions, are not to have their before blessing repeated upon return to the original location, even if less than a Kezayis was consumed, as will be explained in Halacha 4D. Even in the event that one ate less than a Kezayis of the food and the before blessing had to be repeated, the two eating sessions join for a Kezayis to obligate an after blessing if they are eaten within the time of Peras.[10]]

Hesech Hadas:[11] The above rule that a change of location does not require a new blessing to be repeated by foods that require an after blessing to be said in their location only applies if there was no Hesech Hadas decision to no longer continue eating. If, however, one decided to end his eating and then left his area, then a new blessing must be recited on all foods, even bread, if he re-decides to continue eating, as in in a case that one has performed both Shinuiy Makom and Hesech Hadas we rule that the before blessing has expired even by a Hamotzi meal.

1. The law by Borei Nefashos foods:[12]

The after blessing of Borei Nefashos is not required to be recited in the location of which the food was eaten, or the location in which the beverage was consumed, and rather it is permitted for him to get up from his place prior to saying the after blessing and to walk to another area and say the after blessing there.[13] Thus, upon him leaving his original area of eating it is considered that he has ended his eating session, and when he returns to eat or drink in another location, or when he returns to his original location to continue eating, this is considered a new eating and drinking which requires a second blessing. This applies even if he has yet to recite an after blessing over the food that he ate in the original area. [Accordingly, all foods and beverages whose after blessing is Borei Nefashos, according to all opinions require a new blessing to be repeated upon switching locations, if the other factors of Shinuiy Makom are fulfilled (i.e. no Heter of sight, intent, Chaburah or Kevius), as will be explained in Halacha 3-4. As stated above in 1D, this applies whether one continues eating in his new location or returns to his new location to eat. Likewise, this applies even if one brought the food with him to the new location, with exception to the food that was in his mouth at the time, as explained in Halacha 1D.]

Borei Nefashos foods during a Hamotzi meal:[14] If one switched areas during a Hamotzi meal, all foods eaten during the meal in the original location, including even desert foods on which one recited a blessing in the original location, follow the same law as bread itself [explained next] which do not require a new blessing to be recited even if they are eaten in the new location. Hence, during a Hamotzi meal, Borei Nefashos foods carry the same status as Hamotzi regarding Shinuiy Makom.

Borei Nefashos foods when also eating Meiyn Gimel foods or wine:[15] If one switched areas in middle of eating both a Kezayis of a Meiyn Gimel food and a Borei Nefashos food [i.e. ate cake and coffee, or wine and water], then it is questionable whether the Borei Nefashos food carries the same status as the Meiyn Gimel food and does not require to have its blessing repeated if he switched areas. The question especially applies if the Meiyn Gimel after blessing is able to exempt the Borei Nefashos food, such as when drinking wine and water. [Practically, if one plans on eating in the new location, then the blessing is to be repeated on the Borei Nefashos foods, with exception to water, in which case if he drank a Revius of wine in his original location then the blessing is not to be repeated on the water. However, if he returns to his original location then the blessing is not to repeated on any Borei Nefashos food.[16]]

1. The law by Borei Nefashos foods:[17]

The after blessing of Borei Nefashos is not required to be recited in the location of which the food was eaten, or the location in which the beverage was consumed, and rather it is permitted for him to get up from his place prior to saying the after blessing and to walk to another area and say the after blessing there.[18] Thus, upon him leaving his original area of eating it is considered that he has ended his eating session, and when he returns to eat or drink in another location, or when he returns to his original location to continue eating, this is considered a new eating and drinking which requires a second blessing. This applies even if he has yet to recite an after blessing over the food that he ate in the original area. [Accordingly, all foods and beverages whose after blessing is Borei Nefashos, according to all opinions require a new blessing to be repeated upon switching locations, if the other factors of Shinuiy Makom are fulfilled (i.e. no Heter of sight, intent, Chaburah or Kevius), as will be explained in Halacha 3-4. As stated above in 1D, this applies whether one continues eating in his new location or returns to his new location to eat. Likewise, this applies even if one brought the food with him to the new location, with exception to the food that was in his mouth at the time, as explained in Halacha 1D.]

Borei Nefashos foods during a Hamotzi meal:[19] If one switched areas during a Hamotzi meal, all foods eaten during the meal in the original location, including even desert foods on which one recited a blessing in the original location, follow the same law as bread itself [explained next] which do not require a new blessing to be recited even if they are eaten in the new location. Hence, during a Hamotzi meal, Borei Nefashos foods carry the same status as Hamotzi regarding Shinuiy Makom.

Borei Nefashos foods when also eating Meiyn Gimel foods or wine:[20] If one switched areas in middle of eating both a Kezayis of a Meiyn Gimel food and a Borei Nefashos food [i.e. ate cake and coffee, or wine and water], then it is questionable whether the Borei Nefashos food carries the same status as the Meiyn Gimel food and does not require to have its blessing repeated if he switched areas. The question especially applies if the Meiyn Gimel after blessing is able to exempt the Borei Nefashos food, such as when drinking wine and water. [Practically, if one plans on eating in the new location, then the blessing is to be repeated on the Borei Nefashos foods, with exception to water, in which case if he drank a Revius of wine in his original location then the blessing is not to be repeated on the water. However, if he returns to his original location then the blessing is not to repeated on any Borei Nefashos food.[21]]

1. Birchas Hamazon:[22]

One is obligated to recite Birchas Hamazon in his original location of eating bread.[23] Accordingly, if one has eaten a Kezayis[24] of bread which is Hamotzi and Birchas Hamazon, then [so long as there was no Hesech Hadas to no longer continue eating[25]] a new blessing is not to be repeated upon switching locations even if all the other factors of Shinuiy Makom are fulfilled [i.e. no sight of original area, no Chaburah, no intent]. This applies whether one went to another room or to outside or even to another house.[26] This applies even if he had no intent to switch areas at the time that he recited the blessing of Hamotzi [i.e. no Kavana]. This applies even if he ate alone and did not leave any person in his original area [i.e. no Chabura]. This lack of need to repeat the blessing applies whether one continues eating in the new location or returns back to his own location to eat. The reason for this is because one is obligated to recite Birchas Hamazon in his original location of eating bread and hence changing locations is not considered a cessation of his previous eating session as he must return to his original place to recite the after blessing. Nonetheless, due to this reason itself, it is initially forbidden to switch areas in middle of a bread meal unless certain conditions are fulfilled, and even then various detailed laws are applicable regarding where the person is to recite Birchas Hamazon. Further details of the subject will be explained at length in volume 2 which focuses on the laws applicable during a Hamotzi meal.

The foods that don’t require blessing repetition: The above rule applies towards any meal food and not just towards the bread itself, and hence no blessing is to be repeated on neither the bread nor on any of the foods served with the meal that are exempt with the blessing said on the bread. Furthermore, even dessert foods, such as fruits, on which one recited a blessing in the original location do not require a new blessing if they are also eaten in the new location.[27] The same applies towards wine, that if one had wine during the meal, its blessing is not to be repeated.[28] All these foods are exempt from a new blessing in the second location, even if he does not eat bread in his new location.

Ate less than a Kezayis:[29] If one sat down to eat a meal of Hamotzi bread and after eating less than a Kezayis of bread he left the area, then it follows the status of Kevius [Halacha 4D] by which we rule that if he left for a short amount time, even if he left from inside to outside and did not originally have in mind to do so, a blessing of Hamotzi is not to be repeated when he returns back to his original place to eat. Thus, if he left to another area to use the bathroom, or speak to a friend momentarily, or to serve the food, then when he returns the blessing is not repeated. [However, if he desires to eat in the second area, then even if he plans to return right away, he must repeat a blessing in the second area.[30]] However, if he stayed outside for a while, such as he spoke to his friend for a long time, or went to shul, or to perform an errand for some time, then it is considered a Hefsek and the blessing must be repeated [unless he left a Chaburah in the area, in which case the blessing is not to be repeated when he returns back to his original area even if he ate less than a Kezayis[31]].

1. Meiyn Gimel – Al Hamichya, Al Hapeiros, Al Hagafen:[32]

[If the after blessing of the food is Meiyn Gimel (i.e. Al Hamichya, Al Hapeiros, Al Hagafen) and one ate a Kezayis of the product, then it is disputed as to whether switching locations requires a new blessing to be repeated upon resuming to eat the food, even if all the other required factors of Shinuiy Makom are fulfilled. The reason for this is because it is disputed as to whether one is obligated to recite Meiyn Gimel in his original location. The dispute is as follows:] Some Poskim[33] rule that all foods of the seven species, including fruits and wine, require their after blessing of Meiyn Gimel to be recited in their location of eating.[34] [However, according to all opinions, cooked five grain foods that are Ha’adama do not require an after blessing to be recited in their eating location.] Other Poskim[35], however, rule that only Al Hamichya foods require their after blessing of Meiyn Gimel to be recited in their location of eating.[36] Other Poskim[37], however, rule that only Hamotzi bread require their after blessing of Birchas Hamazon to be recited in their location of eating. [This consequently causes the dispute as to whether Meiyn Gimel foods have the same law as Birchas Hamazon by which we rule that change of locations do not require a new before blessing if one ate a Kezayis as stated above, or whether it has the same status of Borei Nefashos foods of which we rule that the changing of locations requires the before blessing to be repeated if the other criteria of Shinuiy Makom are met.] Practically, one is initially to be stringent by all the seven Minim to always recite Meiyn Shalosh in their original area of eating [and not to switch areas prior to doing so[38]].[39] Likewise, Bedieved, if one did switch areas prior to saying the after blessing of Meiyn Gimel [on any of the seven Minim, whether Mezonos, Hagafen or Haeitz, and one desires to continue eating] then if one ate a Kezayis of the product, then a before blessing is not to be repeated prior to resuming eating whether in his original area or in the new area, due to Safek Brachos Lihakel.[40] [However, if one had Hesech Hadas to no longer continue eating, then a blessing must be repeated, as explained in Chapter 19 Halacha 2A.[41] Thus, in order to escape the doubt, it is recommended that one recite an after blessing on what one already ate in which case he would need to recite a new before blessing according to all opinions.[42]]

When eating both Borei Nefashos and Meiyn Gimel foods: See Halacha B!

Ate less than a Kezayis:[43] If one ate less than a Kezayis of Meiyn Gimel, or less than a Revius of wine, and left the area, then according to all opinions it is considered a Hefsek and the blessing must be repeated [unless one of the other Heterim apply, i.e. Chaburah, sight, intent]. See Halacha A!

[1] Seder 9:14; Luach 6:14; Stam opinion in Admur 178:3; Conclusion of Admur 178:8 that the custom in these provinces is to be lenient by a Rabbinical matter; Rama 178:2; Tur 178; Rav Chisda in Pesachim 101b and 102a; Rashi on Pesachim ibid; Tosafus on Pesachim ibid that we rule like Rav Chisda; Rashbam in Pesachim 102a; Rosh Pesachim 10:6; Bach 178; Taz 178:9; Soles Belula 1; P”M 178 A”A 12; Chayeh Adam 59:15; Derech Hachaim 1; Kitzur SHU”A 42:19; Zechor Leavraham 60 that the Achronim rule like Rama; Chesed Lealafim 178:1; Yifei Laleiv 178:2; Ben Ish Chaiy Behalosecha 2; Kaf Hachaim 178:1 and 8, 13-14; Ketzos Hashulchan 57:5-6; Piskeiy Teshuvos 178:1

Other opinions in Admur and Poskim: Some Poskim rule that all foods have the same law regarding Hefsek and changing areas, and hence even if one ate a Kezayis of bread he must first recite Birchas Hamazon on what he ate and then repeat the blessing of Hamotzi when he returns to eat there, unless he left a Chaburah or returned right away as explained in Halacha 4C-D, just as we rule regarding Borei Nefashos foods, and regarding one who ate less than a Kezayis. [2^nd opinion in Admur 178:8, omitted in Luach and Seder; Michaber 178:1; Rambam Brachos 4:3; Rav Sheshes Pesachim 101b; Rif Pesachim ibid; See Kaf Hachaim 178:1] Furthermore, according to this opinion he must also say an after blessing on the foods he already ate prior to continuing eating. [Michaber ibid; M”A 178:1; Taz 178:2; Rav Sheishes ibid; Kaf Hachaim 178:1 and 8] However, other Poskim rule that even according to this opinion, there is no need to recite the after blessing upon returning, prior to continuing eating with a repeated before blessing and it is only good advice that this opinion is voicing, that initially prior to moving areas one should recite an after blessing. [Tosafus Pesachim 101b; See Kaf Hachaim 178:8]

Ruling of Sephardim: Even the Sephardim rule like Rama in this matter due to Saba”l [i.e. Safek Brachos Lihakel] and hence do not repeat a blessing upon changing areas by any Hamotzi or Meiyn Gimel food when a Kezayis was eaten, and certainly an after blessing is not recited upon returning to the original area until the final conclusion of eating. [Zechor Leavraham 60 that the Achronim rule like Rama; Chesed Lealafim 178:1; Yifei Laleiv 178:2; Ben Ish Chaiy Behalosecha 2; Kaf Hachaim 178:1 and 8 and 13-14 that so agree the Achronim and 22 that so is the custom of Sephardim as rules Rama due to Sabal; Piskeiy Teshuvos 178:1 footnote 1] Nonetheless, in order to suspect for the opinion of the Michaber ibid, some are accustomed to always take with them some of the food in their hand whenever they’re switching locations. [Kaf Hachaim 178:1]

[2] See previous footnote!

Background: There is a major debate in the Talmud Pesachim 101b between Rav Sheshes and Rav Chisda regarding if the requirement to repeat a blessing due to change of location is affected by the after blessing of the food. In the opinion of Rav Sheishes, it makes no difference, and hence the blessing must always be repeated upon changing locations even if one ate bread. However, in the opinion of Rav Chisda, all foods which require their after blessing to be recited in their eating location are not affected by change of location and do not require their before blessing to be repeated. Practically, the Rishonim and Poskim take different sides as like whom we rule, with the Sephardic Rishonim [Rambam, Rif ibid] and Poskim [Michaber ibid] siding with Rav Sheishes, and the Ashkenazi Rishonim [Rashi, Tosafus, Rosh, Tur, ibid] and Poskim [Rama ibid], siding with Rav Chisda. As explained in the previous footnote, even the Sephardim are accustomed to follow the latter approach of the Rama due to Saba”l.

[3] The reason: The reason for this is because since the person is required to return to his original area of eating in order to recite the after blessing his leaving of his original area is not considered a cessation of his eating. Accordingly, when one returns and eats and drinks even in another area, he is eating under the session of his original eating and drinking in order to complete his meal. [Seder ibid; Poskim ibid]

[4] Kaf Hachaim 178:5

[5] Kol Bo; M”B 178:36; Kaf Hachaim 178:5; 178:26 in name of Achronim; Piskeiy Teshuvos 178:12

[6] Seder 9:14; Luach 6:14; Admur 178:3; M”A 210:1 and 5; Elya Raba 178:4; Poskim ibid in implication of Braisa ibid, and Rashi and Rashba on Pesachim ibid; Ran Pesachim 20b; Chayeh Adam 59:16; Zechor Leavraham 60; M”B 178:28; Kaf Hachaim 178:13 and 19; Ketzos Hashulchan 57:5; Piskeiy Teshuvos 178:18

[7] Ketzos Hashulchan 57:5 and footnote 6; See Seder 4:9

If one drank a Kezayis of wine: By wine and grape juice some Poskim argue that perhaps the shiur for an after blessing is a Kezayis. Nonetheless, since practically we rule due to Safek Brachos Lihakel that an after blessing is not to be recited unless a Revius is consumed, therefore it is not considered a Kevius status unless one drinks a Revius of the beverage. [Ketzos Hashulchan 57 footnote 6]

[8] See Piskeiy Teshuvos 178:18 footnote 95; Ketzos Hashulchan 57 footnote 6 regarding drinking a Kezayis of wine

[9] The reason: As if one does not eat a Kezayis of a food then he is not obligated to recite an after blessing and hence the entire reason and logic behind not needing to repeat the blessing becomes irrelevant, as he’s not required to return to his original place and hence once he leaves his original place it is considered a cessation of his original eating just like by a Borei Nefashos food.

[10] M”A 210:5; Elya Raba 178:4; Chayeh Adam 59:16; Kaf Hachaim 178:19

[11] Seder 5:2; Luach 5:2; Admur 178:2; 179:1; Rama 178:1; 179:2; Ketzos Hashulchan 42:3

Other opinions: Some Poskim rule that even if Hesech Hadas and Shinuiy Makom has taken place, one is not required to repeat the blessing on the bread or any other meal food, and the repetition of a blessing is only required for dessert foods, if one redecides to eat. [Even Heozer 178; Zechor Leavraham 60; Chesed Lealafim 178:1; Ben Ish Chaiy Behalosecha 2; Kaf Hachaim 178:20] Accordingly, based on this, some are accustomed whenever they leave their area of the meal to always take some bread with them in order so they do not perform Hesech Hadas. [Kaf Hachaim 178:20]

[12] Admur 178:3; Rashbam Pesachim 101b; All Poskim in: Seder 9:15; Luach 6:15; Michaber and Rama 178:5; Tur 178; Ketzos Hashulchan 57:6; Piskeiy Teshuvos 178:1 and 18

[13] Nevertheless, even by Borei Nefashos foods, one is to initially recite the after blessing prior to leaving the area in order so he does not forget to recite it. [M”B 178:36; Kaf Hachaim 178:26 in name of Achronim; Piskeiy Teshuvos 178:12]

[14] Seder 9:16; Luach 6:16; Admur 178:4; M”A 178:6; Beis Yosef 178; Tosafus Pesachim 101b

[15] See Ketzos Hashulchan 57 footnote 5 in length for the different sides of the doubt; Shut Maharim 56; Orchos Chaim Spinka 178:3; Birchas Shamayim 1:64; Piskeiy Teshuvos 178:13; See also a similar case brought in Maharam 56; Pischeiy Teshuvah 178, Kaf Hachaim 178:25 and 174:21

The doubt: The doubt is as follows: Do we say that so long as the Borei Nefashos food is exempt with the after blessing of the Meiyn Gimel, such as saying an Al Hagafen on both wine and water, then the blessing does not have to be repeated, just as Admur rules regarding a person who ate fruits during a meal and switched locations. [See Seder 9:16; Luach 6:16; Admur 178:4] Furthermore, perhaps the mere fact that one has to return and recite the Meiyn Gimel after blessing in the original place, causes that it is also not considered an interval regarding the Borei Nefashos blessing. [Ketzos Hashulchan 57 footnote 5]

[16] Piskeiy Teshuvos ibid

[17] Admur 178:3; Rashbam Pesachim 101b; All Poskim in: Seder 9:15; Luach 6:15; Michaber and Rama 178:5; Tur 178; Ketzos Hashulchan 57:6; Piskeiy Teshuvos 178:1 and 18

[18] Nevertheless, even by Borei Nefashos foods, one is to initially recite the after blessing prior to leaving the area in order so he does not forget to recite it. [M”B 178:36; Kaf Hachaim 178:26 in name of Achronim; Piskeiy Teshuvos 178:12]

[19] Seder 9:16; Luach 6:16; Admur 178:4; M”A 178:6; Beis Yosef 178; Tosafus Pesachim 101b

[20] See Ketzos Hashulchan 57 footnote 5 in length for the different sides of the doubt; Shut Maharim 56; Orchos Chaim Spinka 178:3; Birchas Shamayim 1:64; Piskeiy Teshuvos 178:13; See also a similar case brought in Maharam 56; Pischeiy Teshuvah 178, Kaf Hachaim 178:25 and 174:21

The doubt: The doubt is as follows: Do we say that so long as the Borei Nefashos food is exempt with the after blessing of the Meiyn Gimel, such as saying an Al Hagafen on both wine and water, then the blessing does not have to be repeated, just as Admur rules regarding a person who ate fruits during a meal and switched locations. [See Seder 9:16; Luach 6:16; Admur 178:4] Furthermore, perhaps the mere fact that one has to return and recite the Meiyn Gimel after blessing in the original place, causes that it is also not considered an interval regarding the Borei Nefashos blessing. [Ketzos Hashulchan 57 footnote 5]

[21] Piskeiy Teshuvos ibid

[22] Seder 9:15-17 [according to all opinions], Luach 6:15; Stam opinion in Admur 178:3; Conclusion of Admur 178:8 that the custom in these provinces is to be lenient by a Rabbinical matter; Rama 178:5; Tur 178; Rambam Brachos 4:1; Rashi and Rashbam Pesachim 102a; Hagahos Maimanis on Rambam ibid Os Alef; Rashba Brachos 53a; Rosh Pesachim 10:6; Rif Pesachim 20a; Tosafus Pesachim 102a; Rav Chisda in Pesachim 101b and 102a; Bach 178; Taz 178:9; Soles Belula 1; P”M 178 A”A 12; Chayeh Adam 59:15; Derech Hachaim 1; Kitzur SHU”A 42:19; Zechor Leavraham 60 that the Achronim rule like Rama; Chesed Lealafim 178:1; Yifei Laleiv 178:2; Ben Ish Chaiy Behalosecha 2; Kaf Hachaim 178:1 and 8, 13-14; Ketzos Hashulchan 41:1; 57:5; Piskeiy Teshuvos 178:1 and 13 footnote 63

Other opinions: Some Poskim rule that all foods have the same law regarding Hefsek and changing areas, and hence even if one ate a Kezayis of bread he must repeat the blessing of Hamotzi when he returns to eat there, unless he left a Chaburah or had sight, just as we rule regarding Borei Nefashos foods, and regarding one who ate less than a Kezayis. [2^nd opinion in Admur 178:8, omitted in Luach and Seder; Michaber 178:1; Rambam Brachos 4:3; Rav Sheshes Pesachim 101b; Rif Pesachim ibid; See Kaf Hachaim 178:1] Furthermore, according to this opinion he must also say an after blessing on the foods he already ate prior to continuing eating. [Michaber ibid; M”A 178:1; Taz 178:2; Rav Sheishes ibid; Kaf Hachaim 178:1 and 8] However, other Poskim rule that even according to this opinion, there is no need to recite the after blessing upon returning, prior to continuing eating with a repeated before blessing and it is only good advice that this opinion is voicing, that initially prior to moving areas one should recite an after blessing. [Tosafus Pesachim 101b; See Kaf Hachaim 178:8]

[23] All Poskim ibid; Rama 178:5 that so applies according to all

[24] Seder 9:14; Luach 6:14; Admur 178:3; M”A 210:1; Elya Raba 178:4; Poskim ibid in implication of Braisa ibid, and Rashi and Rashba on Pesachim ibid; Ran Pesachim 20b; Kaf Hachaim 178:13 and 18; See continuation for the Halacha regarding less than a Kezayis!

[25] As explained in the end of A, if one decided to end his eating, and then left his area, then a new blessing must be recited on all foods, even bread, if he re-decides to continue eating, as in a case that one has performed both Shinuiy Makom and Hesech Hadas we rule that the before blessing has expired even by a Hamotzi meal.

Other opinions: Some Poskim rule that even if Shinuiy Makom and Hesech Hadas has taken place, one is not required to repeat the blessing on the bread or any other meal food, and the repetition of a blessing is only required for dessert foods, if one redecides to eat. [Even Heozer 178; Zechor Leavraham 60; Chesed Lealafim 178:1; Ben Ish Chaiy Behalosecha 2; Kaf Hachaim 178:20] Accordingly, based on this, some are accustomed whenever they leave their area of the meal to always take some bread with them in order so they do not perform Hesech Hadas. [Kaf Hachaim 178:20]

[26] Seder 9:16 “Lebayis Acher”; Taz 178:7; Kaf Hachaim 178:5 and 18

[27] Seder 9:16; Luach 6:16; Admur 178:4; M”A 178:6; Beis Yosef 178; Tosafus Pesachim 101b

The reason: Since all these foods are covered by the after blessing of Birchas Hamazon therefore we consider these foods and beverages as being eaten under the status of their original meal and hence a new blessing is not necessary to be repeated there in the new location. [Seder ibid] This is despite the fact that normally one who switches in middle of eating a Borei Nefashos food, or even less than Revius of wine and less than a Kezayis of Meiyn Gimel foods, is required to repeat the blessing, as this law only applies outside of the meal setting with bread.

[28] Luach 6:16; Admur 178:4; M”A 178:6; Beis Yosef 178; Tosafus Pesachim 101a; P”M 178 A”A 6; Kaf Hachaim 178:17; Ketzos Hashulchan 41:1; Piskeiy Teshuvos 178:13

[29] Admur 178:8 in parentheses [omitted from Seder and Lauch ibid]; Piskeiy Teshuvos 178:10 See regarding Kevius foods: Seder Birchas Hanehnin 9:18; Luach 6:18; Rama 178:7; Tosefta Brachos 4:18; Rebbe Yehuda in Pesachim 102a; Ramban Milchamos 24a; Ohel Moed Shaar Habrachos 8:5; Ketzos Hashulchan 57:7; See Tehila Ledavid 178:1; See Piskeiy Teshuvos 178:2 footnote 5 and 178:10

Other opinions: Some Poskim rule that if one ate less than a Kezayis of bread, then it does not have the status of Kevius and one is required to repeat the before blessing of Hamotzi when he returns to eat even if he left for a short amount of time, unless he left a Chaburah, just as we rule regarding Borei Nefashos foods. [M”A 210:5; M”B 178:28; Kaf Hachaim 178:19; So rule in general regarding less then a Kezayis by all foods, including bread: Seder 9:14; Luach 6:14; Admur 178:3; M”A 178:1; Elya Raba 178:4; Poskim ibid in implication of Braisa ibid, and Rashi and Rashba on Pesachim ibid; Ran Pesachim 20b; Chayeh Adam 59:16; Zechor Leavraham 60; Kaf Hachaim 178:13 and 18]

[30] So is implied from Admur ibid, as he rules regarding a Chaburah in 178:2 that a Chaburah only helps to continue eating when he returns, however to eat in the new place requires a new blessing, and the same should apply to Kevius

[31] Kaf Hachaim 178:19

[32] Seder 9:15; Luach 6:15; Admur 178:3; Michaber and Rama 178:5; Tur 178; Ketzos Hashulchan 57:6; Piskeiy Teshuvos 178:1 and 18

[33] 1^st opinion in Seder ibid, Luach ibid and Admur ibid, Michaber ibid, Tur ibid; Rambam Brachos 4:1; Rashi and Rashbam Pesachim 102a

[34] The reason: As the after blessing of Meiyn Gimel is of enough importance to require it to be said in the area in which the eating took place. [Seder ibid]

[35] 2^nd opinion in Seder ibid, Luach ibid and Admur ibid, Michaber ibid, Tur ibid; Rosh Pesachim 10:6; Rif Pesachim 20a; Tosafus Pesachim 102a

[36] The reason: As only food which is called Mazon is of enough importance to require its after blessing to be said in the area in which the eating took place. [Seder ibid]

[37] 3^rd opinion in Seder ibid, Luach ibid and Admur ibid; Rama 178:5; Hagahos Maimanis on Rambam ibid Os Alef; Rashba Brachos 53a

[38] See Rama 178:1; M”B 178:45; Ben Ish Chaiy Behalosecha 2; Birchas Habayis 20:4; Kaf Hachaim 178:25 and 26; 174:35; Kinyan Torah 2:20; Piskeiy Teshuvos 178:18

The reason: This is primarily due to entering a doubt regarding the repetition of their before blessing if one plans to continue eating. However, in addition it is also due to a prohibition relevant to foods that require an after blessing in their place of eating, which prohibits one to leave ones area prior to reciting the after blessing lest one forget to return. [See Rama 178:1; Kaf Hachaim 178:25; 174:35] An additional reason to not leave ones area prior to reciting the after blessing, is because one may forget to say it. [Kaf Hachaim 178:26] The practical ramifications are regarding Kavana, that according to the first reason, even if one had intent to switch areas and continue eating in the second area, he may not do so due to entering himself into a doubt.

[39] Bedieved if one switched areas must he initially return to recite the after blessing? Some learn from the wording in Seder ibid that there is no need to return to the original area to recite the after blessing, and only initially one should not leave. [Rav Alyashvili]

[40] Seder ibid; Luach ibid; M”A 178:12; Elya Raba 178:9; P”M 178 A”A 12; Chayeh Adam 59:15; 50:24; Derech Hachaim 3; Beis Menucha 178:7; Chesed Leavraham 178:3; Ben Ish Chaiy Behaloscha 3; Birchas Habayis 20:4; M”B 178:45 and Shaar Hatziyon 178:39; Kaf Hachaim 178:13 and 34; Piskeiy Teshuvos 178:18

Other opinions: Some Poskim rule that only by Mezonos foods do we rule that Shinuiy Maklom does not invalidate the blessing, while by Al Hagafen and Al Hapeiros, Shinuiy Makom does require one to repeat the blessing. [Taz 178:9; Biur Hagr”a 178]

If one ate Mezonos or dates in old location and ate bread in the new location: Then some Poskim rule that a new blessing must be recited on the Mezonos and dates, being that they are now exempt with Birchas Hamazon, and hence do not require one to return to his original place. [Maharahm 56; Pischeiy Teshuvah 178, brought an negated in Kaf Hachaim 178:25 and 174:21] See Ketzos Hashulchan 57 footnote 5 in length for a similar scenario and how he concludes with Tzaruch Iyun

[41] Seder 5:1; Luach 7:1; Even Haozer 179; So rule even regarding a bread meal when Hesech Hadas takes place in addition to Shinuiy Makom: Seder 5:2; Luach 5:2; Admur 178:2; 179:1; Rama 178:1; 179:2; Ketzos Hashulchan 42:3

Other opinions: Some Poskim rule that by all Meiyn Gimel foods, including Mezonos, wine, and fruits of the Zayin Minim, since we are stringent to require the after blessing to be recited in their eating location, as explained here, therefore Hesech Hadas does not require a new blessing to be repeated if one decides to re-eat. [Ben Ish Chaiy Behalosecha 3; Chesed Lealafim178:1; Kaf Hachaim 178:34] Seemingly, in their opinion, this applies even if one switched areas in between. [So rule regarding bread meal that Shinuiy Makom and Hesech Hadas don’t require repletion of blessing: Even Heozer 178; Zechor Leavraham 60; Chesed Lealafim 178:1; Ben Ish Chaiy Behalosecha 2; Kaf Hachaim 178:20]

[42] Piskeiy Teshuvos 178:18

[43] Seder 9:14; Luach 6:14; Admur 178:3; M”A 178:1; Elya Raba 178:4; Poskim ibid in implication of Braisa ibid, and Rashi and Rashba on Pesachim ibid; Ran Pesachim 20b; Chayeh Adam 59:16; Zechor Leavraham 60; M”B 178:28; Kaf Hachaim 178:13 and 18; Piskeiy Teshuvos 178:18