*The article below is an excerpt from the above Sefer
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In general, it is forbidden to switch areas between Kiddush and Hamotzi, and at times doing so can invalidate the Kiddush, due to it failing to fulfill Kiddush Bemakom Seuda.[1] Accordingly, one is not to initially leave the Seder table and go into another room, and is certainly not to leave the home, after Kadesh, until one eats Matzah.[2] One who switches areas in between, and eats the Matzah for Motzi Matzah in a different area then where Kadesh was performed, does not fulfill his obligation of Kiddush [unless he drank a Revius of wine or grape juice in Kadesh[3], which initially everyone is required to do[4]].[5] Furthermore, even if he returns to his original area of Kiddush and continues the Seder from there, he is not Yotzei and must repeat Kadesh if he delayed some time in that area [and did not drink a Revius of wine in Kadesh, as stated above].[6] Bedieved, if he did not delay very long, and quickly returned to the Seder table, then the Kiddush remains valid [even if he did not drink a Revius of wine but a mere Malei Lugmav[7]].[8]
For the sake of the meal, or time of need:[9] It is permitted to walk from one area to another between Kadesh and Motzi Matzah for the sake of the meal [such as to grab a cushion for one’s seat, or bring a Haggadah]. Likewise, one may walk to a different area in order to use the bathroom [or to change a diaper, and the like]. [This applies even if one must leave the home for this purpose, such as to borrow a diaper from a neighbor].
Between Karpas and Maror: In general, one who switches areas after saying a blessing of Hadama/Haeitz or Shehakol forfeits the blessing, and must repeat it upon eating more of that food, unless one can still see his original area of where the blessing was said, or if he switched rooms within the same house and had intent to do so upon saying the blessing.[10] Accordingly, one is not to initially leave the Seder table and go into another room, and is certainly not to leave the home, after eating Karpas, until one eats the Maror, in order so the blessing of Hadama continues to count for the Maror, as explained in Chapter 4 Halacha 5.[11] [This is in addition to that which was explained above, that one is not to switch rooms between Kiddush and Hamotzi, however, in this case it is more severe, as switching areas even for a need, such as to use the bathroom, would forfeit the previous blessing.] In the event that one did switch rooms after Karpas, but prior to Hamotzi[12], then one should re-eat less than a Kezayis of a Hadama food [i.e. the Karpas vegetable] with a blessing, and have in mind that it count also for the Maror.[13] Practically, however, this only applies if one left the home and walked outside, or onto the front courtyard[14], and could not see his original area of eating, however within the house itself, it is customary to not require the repeating of a blessing if one went from one room to another, especially if it was done for the sake of the meal, or to use the bathroom.[15] In addition, the need to repeat the blessing only applies if one is eating the Seder by himself, however, if he is eating with others, such as a wife, children, family or friends, then the blessing is never repeated upon return, even if he walked outside and returned much time later.[16] Thus, in conclusion, although one is not initially to switch rooms between Karpas and Maror, if he did so, a blessing is not to be repeated, unless he is eating by himself and the above conditions are fulfilled.[17]
Leaving for a short time with intent to return:[18] After Hamotzi and the eating of Matzah, it is permitted for one to leave the meal area and step into another room, or outside, for a short while, with intent to return and finish his meal in his original area. Thus, one may leave the Seder area to go to the bathroom, talk to a friend, for a short amount of time, and then return. It goes without saying that one may leave the area for the sake of bringing food and drink for the sake of the meal.
Leaving for a while with intent to eventually return and finish the meal:[19] [After eating the Matzah] one may not switch areas [if he intends to do so for a long period of time[20]], even if he already ate the Koreich sandwich [and is now prior to, or in the midst of, the Shulchan Oreich meal].[21] This applies even if his intent is to return to his original place and finish the meal, and recite Birchas Hamazon there.[22] This applies even if one’s intent is to help lead a Seder in another area for people who don’t know, and then to return.[23] This applies even if one had intent to do so at the time of saying Hamotzi.[24] This applies even if one was eating the meal together with others [i.e. Chabura] in his original area and they will wait for him to return.[25] However, if he eats some Matzah in the second area, then it is permitted for him to go there with intent to return back to his original area and eat more Matzah [i.e. Afikoman], even if he did not intend to do so at the time of Hamotzi, and even if he is eating alone.[26]
Leaving to finish the meal/Seder elsewhere: It is forbidden to leave the Seder prior to, or in middle of, Shulchan Oreich with intent to finish the meal and eat the Afikoman in the second area.[27] However, if one intended to do so at the time of Hamotzi, then it is permitted for him to finish the meal and eat the Afikoman in the second home, as explained next.[28]
Leaving to eat the Afikoman elsewhere: It is permitted for one to switch areas prior to eating Afikoman, and eat the Afikoman, and recite Birchas Hamazon and Hallel with a Zimun, in the second area.[29] This, however, only applies if one had in mind upon saying Hamotzi to finish the meal [and eat the Afikoman] and recite Birchas Hamazon elsewhere.[30] If one did not have this in mind, then it is initially forbidden for him to switch areas until after Birchas Hamazon.[31] This applies even if he desires to eat the Afikoman in a second area for the sake of having a Zimun for Birchas Hamazon.[32]
Leaving in middle of Afikoman to continue eating it elsewhere:[33] One cannot leave his area in middle of eating Afikoman and continue eating the Afikoman elsewhere, as it is forbidden to eat the Afikoman in two places. This applies even if one did not yet eat a Kezayis of Matzah in his original place.
Leaving to say Birchas Hamazon in another home in order to have a Zimun:[34] Those who are accustomed to leave their homes and enter the homes of their friends for the sake of reciting Birchas Hamazon with a Zimun are performing a custom of ignorance.[35] In addition, doing so contains a prohibition if they leave their homes after eating the Afikoman.[36] Likewise, they cannot leave in middle of eating Afikoman and continue eating the Afikoman Matzah there, as explained above.
- After Birchas Hamazon and the third cup:[37]
There is no requirement to finish Hallel in the area of the meal, or to drink all four cups in the same place. Hence, it is permitted to switch areas after eating the Afikoman and reciting Birchas Hamazon, and then complete the recital of Hallel and drinking of the fourth cup in the second home.
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Summary: Between Kadesh and Motzi Matzah: Initially one is not to leave the Seder area to go to another room, home, or outside, starting from Kadesh until after eating Matzah, even if one plans to return right away. One may, however, leave for the sake of the meal, such as to bring a food, or for the sake of using the bathroom. After Motzi Matazah-Leaving the Seder area with intent to quickly return: After eating a Kezayis of Matzah, it is permitted for one to leave the Seder area to another room, or home, if he will return right away, and not be gone for very long. After reciting Birchas Hamazon, one can leave without restriction. After Motzi Matazah-Leaving with intent to return after a while: Prior to reciting Birchas Hamazon, it is forbidden for one to leave the Seder area to another room, or home, if he will not be returning right away, unless he plans to eat Matzah [not as Afikoman] in the second area, and then return to eat Matzah [i.e. Afikoman] in his original area. After Motzi Matazah-Leaving with intent to finish the Seder elsewhere: Prior to reciting Birchas Hamazon, it is forbidden for one to leave the Seder area in order to finish the Seder in another room, or home, unless he had intent to do so at the time of Hamotzi, and will not be eating the Afikoman in his original area, and will rather eat it in the second home [i.e. he leaves his original area before Afikoman]. After Afikoman: After eating the Afikoman, but prior to Birchas Hamazon, it is forbidden for one to go to another area for the sake of finishing the Seder there, or even for the sake of returning to his original area, unless he intends to return right away, as stated above. After Birchas Hamazon: After reciting Birchas Hamazon and drinking the third cup of wine, one may leave the Seder area without restriction, whether with intent to finish the Seder elsewhere, or to return to his original area after some time.
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| Return shortly | Return after a while | Finish Seder there | |
| Between Kadesh and Motzi Matzah | Forbidden unless for need | Forbidden unless for need | Forbidden |
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Between Motzi Matazah and Afikoman |
Permitted |
Forbidden, unless eat Matzah in second place |
Forbidden, unless intended to do so by Hamotzi |
| Between Afikoman and Birchas Hamazon | Permitted | Forbidden | Forbidden |
[1] Background and sources: If one eats in a different home than the Kiddush, the Kiddush is invalid, and must be repeated. [Admur 273:1 and 6] The same applies on the Seder night. [Admur 484:5]; It is even forbidden to make Kiddush in one room and then switch to another room within the same home and eat the meal in the other room, and doing so invalidates the Kiddush, unless one intended to do so to begin with, or one can see the area he made Kiddush, in which case it is valid Bedieved. [Admur 273:2] Initially one is not even to make Kiddush in one end of the room and then eat in the other end of the room. [Admur 273:3] If one made a delay between Kiddush and Hamotzi, then it is forbidden to even switch [rooms within the same home], even if one plans to return and eat in the original area of Kiddush, and doing so invalidates the Kiddush. [Admur 273:5] However, if no delay is made, then some Poskim rule that it does not invalidate the Kiddush, if one switched rooms in-between and returned to eat the meal in the original Kiddush room. [Kneses Hagedola 273 and Yad Melachi, brought in M”B 273:12 and Biur Halacha 273:3 “Lialter”; Possible understanding of Admur 273:5, as explains Biur Halacha ibid; Kitzur Halachos 273 footnote 5 and 12] The reason for this is because Kiddush and wine both require an after blessing to be said in their place of drinking, and hence leaving to another area is not considered Hesech Hadaas. [Biur Halacha ibid] This certainly applies if the matter is being done for the sake of the meal. [M”B ibid; Kaf Hachaim 273:25] However, other Poskim rule that switching rooms in between does invalidate the Kiddush, even if one returns to eat in the original room, and did not delay at all in-between. [Possible understanding of Admur ibid; Nachals Tzvi and Pesach Davar in length, brought in M”B ibid and Biur Halacha 273:3 “Lialter”] Practically, one is to be very careful in this matter, not to even switch rooms between Kiddush and Hamotzi. [M”B ibid; Biur Halacha ibid]
[2] Admur and Poskim ibid regarding switching rooms between Kiddush; After Karpas, an additional reason to not switch rooms is in order not to lose the blessing over the Karpas, which is also meant to count for the Maror. [Ashel Avraham Butchah Tinayna 475; See Halacha 3D?? and Admur 178:1] Vetzaruch Iyun as to why the Ashel Avraham ibid makes no mention of the more severe issue of switching areas between Kiddush and Hamotzi, and only relates to the possible lose of blessing caused after Karpas. Perhaps, however, his intent is to say that even if the matter is needed for the meal, such as to use the bathroom, then although it does not pose an issue for Kiddush, as explained next, it may pose an issue for the blessing of Karpas. Furthermore, since every participant is required to make Kiddush on the night of the Seder, and initially one must drink the entire cup which is at least a Revius, then they are Yotzei Kiddush Bemakom Seuda with that Revius, and hence changing areas is valid. However, see next footnote in which we explain that perhaps on the night of the Seder one cannot rely on it.
Switching rooms after eating the Matzah: Initially, one may not switch areas even after eating the Matzah, until after the 3rd cup, unless one had in mind to do so at the time of Hamotzi. [See Admur 479:8; 484:6; 178:4]
[3] See Admur 273:7-9 that if one drinks a Revius of wine, in addition to the Rov Revius that is required for Kiddush, he fulfills his obligation according to all, and even if he drinks only a Revius of wine, some Poskim rule he fulfills his obligation; Vetzaruch Iyun Gadol from Admur 484:5 and all Poskim who rule this way [i.e. Michaber 484:1; M”A 484:4] which imply that drinking the cup of wine for Kadesh does not fulfill Kiddush Bemakom Seuda, when in truth if he drank a full Revius in addition to Malei Lugmav then he does! See P”M 484 A”A 4 who asks this very question [with two Kosos] and leaves with a Tzaruch Iyun! However, perhaps one can say that since on the night of the Seder some Poskim rule that you must drink the entire cup, and that is why we do it, therefore it cannot count also for Seuda.[See Piskeiy Teshuvos 273:8 footnote 55 in name of Mishmeres Shalom and Minhagim]
[5] Admur 484:5 “He is not Yotzei with the Kiddush he makes in their home, as he is not having his meal in their home, and Kiddush is only valid in the area of the meal.”; 273:1 and 6
[6] Admur 273:5; Vetzaruch Iyun, as by the Seder there is anyways a large delay between Kadesh and Hamotzi, and hence perhaps any leave of area can invalidate the Kiddush. On the other hand, perhaps we do not consider the time spent on the Hagadah in-between Kadesh and Motzi Matzah as a delay at all, as it is needed for the meal, and hence it only invalidates the Kiddush if one stepped out for a delay of sometime.
[8] M”B ibid; Biur Halacha ibid; See also Admur 178:8 and in Seder Birchas Hanehnin 9:18
[9] M”B 273:12; Kaf Hachaim 273:25; Kitzur Halachos 273 footnote 5 and 12
[10] Admur 178:1; Seder Birchas Hanehnin 9:11-12
The law of Chaburah-if one is not eating by himself: Although in general we rule that if one is eating with a Chabura [i.e. another person or group of people] then even if he leaves, a blessing is not needed to be repeated upon returning, and he may even initially leave [see Admur 178:2], nevertheless, the status and definition of Chaburah is debated amongst the Poskim, and is hence not to initially be relied upon. [See Piskeiy Teshuvos 178:8]
[11] Ashel Avraham Butchah Tinayna 475
[12] However, after Hamotzi, even though one is still before Maror, one can no longer say a blessing on a Hadama as it is included in the blessing over the meal, unless the Hadama is a desert fruit, such as a banana, or pineapple.
[13] Ashel Avraham Butchah Tinayna 475; Vetzaruch Iyun why he makes no mention of the law by a Chabura!
[14] See Admur 178:1; Seder ibid 11; However, if one went to his backyard, which is closed from all four sides and not used as an entrance to the home, the practically, it is viewed as another room within the home and the blessing is not repeated. [See Piskeiy Teshuvos 178:4 footnote 15]
[15] See Biur Halacha 178:1 “Bibayis Echad”; Shevet Halevi 1:205; Piskeiy Teshuvos 178:7
[16] See Admur 178:2; Seder 9:13
[17] Eating a different Hadama vegetable in a case of doubt: See Ashel Avraham ibid who suggests removing the Karpas and Maror from the table and eating a new Hadama vegetable with a blessing, in a case of doubt.
[18] See Admur Seder 9:18, 178:8, Rama 178:7, that a short Hefsek is not a Hefsek at all by a matter of Kevius and footnote 141 of Rav Elyashvili that it is understood from here that it is even initially permitted; M”B 178:34 in name of Tosafus and Rosh; Kaf Hachaim 178:24;Piskeiy Teshuvos 178:9
[19] Admur 484:6 [See Admur Seder 9:16-17; 178:4-5; 184:1]; M”A 484:1; 479:2; Beis Yosef 484; Abudarham ibid; Peri Chadash 484; Chok Yosef 484:1; Kaf Hachaim 484:5
[20] See previous footnote!
[21] The reason: As it is forbidden for one to uproot himself from his area of the meal prior to reciting Birchas Hamazon, and to go to another home, even if he plans to return, unless he is going for the purpose of a Mitzvah, as explained in 178:4 and 6 and 184:1. [Admur ibid; See Admur Seder 9:16-17; 178:4-5; 184:1]
[22] Poskim ibid
The reason: As he must recite Birchas Hamazon in the area that he ate the Matzah, and he may forget to return and end up reciting Birchas Hamazon in another area than the area of the meal. [See Admur 178:4-5]
[23] Admur ibid; M”A ibid; Beis Yosef 484; Abudarham ibid; Peri Chadash 484; Chok Yosef 484:1; Kaf Hachaim 484:5
The reason: As this is not considered a Mitzvah Overes, as he can do the Seder in the other home after he finishes his meal and says Birchas Hamazon in his home. [Admur ibid]
Other opinions: Some Poskim rule that it is permitted to leave the home to lead the Seder in another area once the Koreich sandwich has been eaten, prior to eating his meal, and he may then return home and finish his meal. [Kol Bo; Derisha 484; Elya Raba 484:3; Erech Hashulchan 178:2; 484:1; See Kaf Hachaim 484:5]
[24] Admur 178:5; Seder 9:17; Rama 178:2
The reason: As he must recite Birchas Hamazon in the area that he ate the Matzah, and he may forget to return and end up reciting Birchas Hamazon in another area than the area of the meal. [See Admur 178:4-5] The idea of intent is only valid in the case explained next, where one plans to eat Matzah also in the second home.
[25] See Admur 178:5; Seder 9:16
The reason: As he must recite Birchas Hamazon in the area that he ate the Matzah, and he may forget to return and end up reciting Birchas Hamazon in another area than the area of the meal. [See Admur 178:5] In other words, although a Chabura helps to save one from Hesech Hadaas by a Shehakol/Hadama/Haietz product, it does not protect one from not forgetting to return to bench, and therefore we decree that he may not leave.
[26] Admur 178:4 “However, if he leaves with intent to return and finish the meal in his original area, then it is not considered Akirah, even if he did not leave any friends there waiting for him. Nonetheless, he must go with intent to eat there.”; 178:5 “As if he goes to eat there, in the worst case scenario, even if he forgets to return to his home to recite Birchas Hamazon, he will at the very least recite it there, as we only suspect for Akirah Limikomo Belo Bracha if his intent is not to return and Bench there, and did not intend to do this to begin with” Admur Seder 9:16 explains that one must go there with intent to eat bread, and with intent to return and eat bread in his original area; Vetzaruch Iyun from Admur in Seder ibid who completely omits this Halacha of 178-4-5 and implies that one may never switch areas if he did not have in mind to do so upon saying Hamotzi, even if he plans to return to his original place and will eat bread in both areas. It is likewise omitted from Ketzos Hashulchan 41 and from Piskeiy Teshuvos 178. However, see footnote 124 of Rav Elyashvili in Seder ibid who records this ruling of Admur 178:4-5 as binding even according to the Seder. Vetzaruch Iyun.
[27] Admur 178:4; 184:1
The reason: As one is required to recite Birchas Hamazon in the area of his meal, and if one eats in two areas, he is unable to recite Birchas Hamazon twice, in
[28] Admur 479:8; 484:6 regarding Afikoman and so rule also regarding Shulchan Oreich: M”A 478:2; Taz 479:3; Chok Yosef 478:2; M”B 478:3; Kaf Hachaim 478:7
May one leave prior or in midst of Shulchan Oreich if he intended to do so by Hamotzi? From the wording of Admur and the Poskim ibid it is implied that one may never leave in middle of the meal, or prior to the Shulchan Oreich, even if he intended to do so at the time of Hamotzi, and he may only go to another area for the Afikoman. Vetzaruch Iyun, as we rule that whenever one intends at the time of Hamotzi to continue the meal in a second area that he is permitted to do so, and continue to eat the meal in the second area. [Admur 178:4]
[29] Admur 479:8; 484:6 “It is permitted for him to uproot himself prior to eating the Afikoman and to go to another home and make for them the entire Seder and eat with them the Afikoman and recite with them Birchas Hamazon”; Taz 479:3; See Kaf Hachaim 479:13 for all the opinions on this matter!; See Piskeiy Teshuvos 479:3
[30] Admur 484:6; 178:4; 184:1; Seder 9:17 [Vetzaruch Iyun why Admur omitted this in 479:8]; Rama 178:1; M”A 178:8; M”B 178:33; Piskeiy Teshuvos 178:11
[31] Admur 178:4; 184:1
[32] 2nd opinion, and final ruling, of Admur 178:6; Implication of Admur in Seder 9:17
Other opinions: Some Poskim rule it is permitted to finish the meal in a second area for the sake of reciting Birchas Hamazon with a Zimun, even if he did not have intent to do so at the time of Hamotzi. [1st opinion in Admur ibid; Aruch Hashulchan 178:8; Piskeiy Teshuvos 178:11]
[33] Admur 479:8; 478:2-3
[34] Admur 479:8
[35] Admur ibid; Bach end of 479; Peri Chadash end of 479; Maharal in Gevuros Hashem 63
[36] Admur ibid; Taz 479:3; M”A 479:2
The reason: As after Afikoman, it is forbidden for them to taste anything in the home that they entered [See Admur 478:1], and if so, how can they recite Birchas Hamazon there, as does not Birchas Hamazon need to be recited in the area that one finished eating! [Admur ibid; See Admur 184:1] Likewise, they cannot leave in middle of eating Afikoman and continue eating the Afikoman Matzah there, as one may not eat the Afikoman in two areas. [Admur ibid]
[37] Admur 480:2“There is no need to complete the Hallel in the area of the meal, and rather one is able to complete it in another home. Now, although one will not be drinking all four cups in the same area, there is no Halachic issue in doing so.”; 479:8; 484:1 that he may switch areas after Birchas Hamazon and 484:4 in parentheses that he may finish the Hallel and the 4th cup in another home; Rama end of 480; Rambam 8:10, based on Pesachim 86a; M”B 480:11; Kaf Hachaim 479:13; 480:18; Piskeiy Teshuvos 479:3
Other opinions: Some Poskim rule that one is required to drink all four cups in the same home, otherwise it is not considered like four cups. [Raavad on Rambam ibid] Practically, we negate this opinion. [Kesef Mishneh ibid]
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