Chapter 20: Shinuiy Makom – The laws of blessing repetition due to change of location

Chapter 20: Shinuiy Makom – The laws of blessing repetition due to change of location[1]

*The laws in this chapter primarily relate to changing locations during non-Hamotzi eating or drinking. The laws of one who changes locations in middle of a Hamotzi meal will be mainly discussed in volume 2 chapter due to its many additional detailed laws.

 

 

Introduction:

In the previous chapter the laws of blessing repetition due to Hefsek and Hesech Hadas were discussed, delineating several matters which are defined or may be defined as an interval which requires a new blessing to be said, however the Hefsek known as Shinuiy Makom has yet to be discussed and will be the focus of this chapter. The change of location in the middle of an eating or drinking session is at times viewed as a cessation of one’s eating and drinking, and hence any continued eating and drinking from there and after is viewed as a new eating session which requires a new before blessing. The scenarios in which the change of location ceases the previous eating session, hence requiring a new blessing to be said, is dependent on numerous factors, including:

1.       After blessing: There is a difference in ruling regarding if the after blessing of the food is Borei Nefashos, versus Meiyn Gimel or Birchas Hamazon. Practically, we will conclude that the requirement to repeat a blessing due to change of location only applies to Borei Nefashos foods or if one eats less than a Kezayis of Meiyn Gimel foods and in certain circumstances, if one eats less than a Kezayis of Hamotzi bread, however not to a Ham. See Halacha 2!

2.       The new location: There is a difference in ruling regarding the location that one switched to, whether from inside to outside or outside to inside, or from one room to another room within a building, or from one outside area to another outside area. Practically, we will conclude that the requirement to repeat a blessing when changing location from one room to another only applies if one did not have prior intent to do so, while changing locations from inside to outside requires the blessing to be repeated even if one did have prior intent to do so. However, with regards to sight, Chabura, and Kevius, there is no difference in ruling between one who went from one room to another or from inside to outside. See Halacha 3!

3.       Sight: There is a difference in ruling regarding whether one is able to see his original area of eating from his new location. Practically, we will conclude that the requirement to repeat a blessing when changing location only applies if one is unable to see his original location of eating. This applies even if one goes from inside to outside. See Halacha 4B!

4.       Intent: There is a difference in ruling regarding whether one had intent to switch areas at the time that he recited the blessing. Practically, we will conclude that intent only helps when one has switched rooms within the same house and not when one goes from inside to outside or from one house to another. See Halacha 4A!

5.       Chabura: There is a difference in ruling regarding whether one was eating with a group and left some of the group members in the original area or not. Practically, we will conclude that whenever one has left someone in his original area who was eating with him and awaits his return, then the blessing is not to be repeated when he returns to that area, however, is to be repeated if one wishes to continue eating in the new location. See Halacha 4C!

6.       Kevius: There is a difference in ruling regarding whether one was eating a Kevius food. Practically, we will conclude that whenever one was eating a Kevius food then if he left for a short amount of time, then the blessing is not to be repeated when he returns to that area, however, is to be repeated if one wishes to continue eating in the new location. See Halacha 4D!

 

Initially not changing areas until one recites an after blessing:[2]

Due to the complexity of the laws that we are going to learn, it is always advised to avoid switching locations in middle of eating and drinking until one recites an after blessing.

 

Escaping doubt:[3]

In all scenarios in which one is unsure whether the before blessing is to be repeated, then in order to escape the doubt, one should say a new blessing on a different food. Alternatively, if this is not possible, then one should recite an after blessing on what he ate, and then repeat the before blessing over the food. If the above is not done then one may not repeat the before blessing over the food if there is a case of doubt.

 

 

  1. The general rules:

A. The issue with changing locations and its reason:

Changing locations in middle of eating or drinking may require one to repeat the before blessing prior to continuing eating and drinking, depending on the factors to be explained. The reason for this is because a change of location is, depending on the fulfillment of certain factors, viewed as an end to one’s previous eating and drinking session which makes one’s new eating and drinking session considered independent of it, hence requiring a new blessing.[4] This change of location has the status of a Hefsek, or divide, between his previous eating and new eating.[5]

  1. Intentionally performing Shinuiy Makom with intent to repeat a blessing:[6]

It is forbidden to purposely switch locations after saying a blessing on a food or beverage for the purpose of being required to repeat the blessing over that food due to the prohibition in increasing in unnecessary blessings.

In cases that do not require the blessing to be repeated: Even in those scenarios in which a blessing is not required to be repeated prior to resuming eating, in certain scenarios, it remains forbidden for one to initially switch locations either due to entering a doubt as to whether a blessing must be repeated [i.e. see Halacha 2D regarding Meiyn Gimel] or due to a general prohibition of switching locations in middle of a meal, as will be explained in Halacha 2C-D.

In order to escape a doubt:[7] In all cases that one is unsure if a new blessing must be said on a certain Borei Nefashos food one may switch locations in order to escape the doubt and force himself to be required to repeat the before blessing prior to continuing eating.

  1. The cases of relevance of Shinuiy Makom – Before eating, Ikkur Vitafel, Drinking:

The potential requirement [depending on the qualifying factors] to repeat the before blessing due to changing locations is applicable whether one was in the middle of eating or drinking, which is the main case of discussion in the Poskim, or whether one has yet to begin eating or drinking, and changed locations after reciting the blessing.

Between blessing and eating:[8] Switching rooms or locations between saying a blessing and then eating and swallowing the food is generally prohibited, as it constitutes an interruption (Hefsek) that potentially invalidates the blessing and requires its repetition, unless the switch is necessary for the meal or involves retrieving an essential item, in which case doing so may not invalidate the blessing if it involves switching rooms within the same home. See Chapter 7 Halacha 3D and Halacha 4 for the full details of this matter!

Ikkur Tafel:[9] The exemption of a secondary food with the blessing recited on an Ikkur food [explained in chapter 17] only applies if the secondary food is eaten in the same location as the primary food without changing areas in between. However, if the primary food requires its after blessing to be said in the same location in which it was eaten or if there was an established eating setup, then no new blessing is needed for the secondary food even after moving locations. See Chapter 17 Halacha 1D for the full details of this matter!

Eating versus drinking:[10] There is no difference in this Halacha between drinking a liquid or eating a food, and hence whenever a certain Halacha is written regarding eating, it applies likewise to drinking.

D. The application of Shinuiy Makom – Hesech Hadas, Food in hand or mouth, location, and time:[11]

No Hesech Hadas:[12] Whenever the change of location deems it necessary for the blessing to be repeated, based on the factors to be explained, then the blessing must be repeated even if the individual did not remove his mind from the food, and planned on continuing to eat either in his new location or when he returns to his original location. The reason for this is because the blessing repetition due to change of location is not due to Hesech Hadas, which was the subject of chapter 19, but rather due to Hefsek.

Brought the food in ones hand or mouth to new area:[13] Whenever the change of location deems it necessary for the blessing to be repeated, based on the factors to be explained, then the blessing must be repeated even if the individual took the food with him in his hands with intent to eat it in the new location. Certainly, it applies when he did not take the food with him and rather left the food in the original area, planning to return there to eat. The reason for this is because the blessing repetition due to change of location is not due to Hesech Hadas, which was the subject of chapter 19, but rather due to Hefsek. [However, if one had the food in his mouth and then went to another area, then some Poskim[14] learn that there is no status of Shinuiy Makom in such a case, and he is not required to remove the food from his mouth and repeat the blessing. Thus he may change locations while sucking a candy or chewing gum. However, if he desires to eat more from that food then a new blessing must be said if the other qualifying factors of Shinuiy Makom are met, as explained in this chapter.[15] Furthermore, some Poskim[16] learn that perhaps a change of location can even invalidate the blessing of the food that is in one’s mouth, and hence it is best for one not to change locations even while chewing. Accordingly, one who is chewing gum or sucking on a candy should beware not to change locations in a way that can cause the blessing to need to be repeated.[17]]

Location of new eating – Eating in new area versus in old area:[18] Whenever the change of location deems it necessary for the blessing to be repeated, based on the factors to be explained, then the blessing must be repeated whether the individual plans to continuing eating in his new location or plans to return to his old location to eat. This, however, is with exception to a Kevius food, and if one left a Chaburah in his original location, as will be explained in Chapter 4C-D.

Amount of time – If returned shortly to original area:[19] In all cases that a before blessing must be repeated due to change of location, it makes no difference as to the amount of time that one has spent outside of his original location and even if remained outside for a mere moment, the blessing must be repeated.

Change of area during Travel and walking: See Halacha 3E!

 

E. Saying the after blessing before resuming eating:[20]

In all cases that a change of location requires the before blessing to be repeated, and certainly in those cases in which the before blessing is not to be repeated, the after blessing must be delayed until he completely finishes eating or drinking, in which case he is to then recite a single after blessing for all the foods and beverages. He is not to recite an after blessing prior to saying a new blessing on the continued eating or drinking, as doing so causes an unnecessary after blessing to be said after the second eating and drinking.

The factors which determine blessing repetition due to Shinuiy Makom

2. The after blessing of the food:[21]

A. 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[22], 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.[23] 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[24], 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[25], 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:[26]  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[27] even if he ate a Berya of the food[28]], 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].[29] [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.[30]]

Hesech Hadas:[31] 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.

The following is the practical application of this law by the different after blessings:

B. The law by Borei Nefashos foods:[32]

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.[33] 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:[34] 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:[35] 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.[36]]

 

C. Birchas Hamazon:[37]

One is obligated to recite Birchas Hamazon in his original location of eating bread.[38] Accordingly, if one has eaten a Kezayis[39] of bread which is Hamotzi and Birchas Hamazon, then [so long as there was no Hesech Hadas to no longer continue eating[40]] 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.[41] 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.[42] The same applies towards wine, that if one had wine during the meal, its blessing is not to be repeated.[43] 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:[44] 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.[45]] 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[46]].

 

D. Meiyn Gimel – Al Hamichya, Al Hapeiros, Al Hagafen:[47]

[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[48] 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.[49] [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[50], however, rule that only Al Hamichya foods require their after blessing of Meiyn Gimel to be recited in their location of eating.[51] Other Poskim[52], 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[53]].[54] 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.[55] [However, if one had Hesech Hadas to no longer continue eating, then a blessing must be repeated, as explained in Chapter 19 Halacha 2A.[56] 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.[57]]

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

Ate less than a Kezayis:[58] 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!

 

3. The new location:

A. Same room – Went from one end of the room to another:[59]

Only the leaving of one’s original room of eating is considered a potential Hefsek which may require a new blessing to be repeated. However, going from one corner of the room to another corner of the same room is not considered a change of area which requires a repetition of the before blessing [even if he did not have intent to do so at the time of the original blessing[60]]. This applies even if the room is very large [i.e. Traklin, such as a ball room or lounge, or airport or subway station].[61] [This applies by all foods, whether Borei Nefashos or Meiyn Gimel, or bread, even if he ate less than a Kezayis in the original area. Furthermore, regarding the after blessing, he is not required to return to his original eating location in the other corner of the room and may recite it in his new location.[62]]

Went to area in room that blocks sight of his original area:[63] Even if one went to a new area in the room from which he cannot see his original location of eating, such as if there is large furniture or appliances in the room and he went to eat behind it hence having it block sight of his original location, it is not considered a change of area which requires a repetition of the before blessing being that it is all within the same room. The same applies if he went to a lower or higher platform.[64]

  1. Same house – Went from one room to another room within same home:[65]

If one said a blessing and ate [a Borei Nefashos food or beverage[66], or less than a Kezayis of Meiyn Gimel foods or Hamotzi bread[67]] in one room [without intent to switch rooms at the time of the blessing[68]] and then went to another room in the same house, [then if he cannot see his original area from his new location as explained in Halacha 4B, and he did not leave anyone eating in his original room, i.e. Chabura as explained in Halacha 4C] then the before blessing must be repeated prior to resuming eating.[69] This applies even if there was no Hesech Hadas in between[70], and even if he took the food with him to the second room[71], and even if he went back to eat in the original room[72], nevertheless, since he has changed areas in between he has ceased his original eating session.[73] [However, if he did have intention to switch areas, or if he could see his original place of eating, then when going from one room to the other room within the same house, a blessing is not to be repeated, as will be explained in Halacha 4A-B. Likewise, if he left people eating in his original area, or had a Kevius on a Kevius food or beverage, then a blessing is not to be repeated upon his return as will be explained in Halacha 4C-D.]

From the attic to the basement or vice versa:[74] Moving in middle of eating from the basement to the attic or from the attic to the basement within the same home, has the same status as two rooms within the same house and hence if one intended to do so at the time that he recited the original blessing then he is not required to repeat the blessing of continuing to eat in the attic or basement.

Had intent: See Halacha 4A that intent helps when going from one room to another room in the same house, however, not when one goes from inside to outside or to another home!

Can see original area: See Halacha 4B that having sight of one’s original location saves one from needing to repeat the blessing even if one goes from inside to outside!

Chaburah: See Halacha 4C that leaving a Chaburah in one’s original location saves one from needing to repeat the blessing upon his return to that area, although not when he is by his new location!

Kevius: See Halacha 4D that eating a Kevius food saves one from needing to repeat the blessing upon his short return to that area, although not when he is by his new location or after a long return!

 

Summary:

Moving from one room to another, or one floor to another, within the same house in middle of eating or drinking requires repeating the blessing if all the following applies:

1.       It is a Borei Nefashos food or one ate less than a Kezayis of Meiyn Gimel or Hamotzi food.

2.       One had intended not to switch rooms. [See Q&A regarding lack of any intent]

3.       One cannot see their original eating location.

4.       One did not leave anyone eating in his original room.

5.       The food eaten is not classified as Kevius.

 

Q&A

Switching rooms today within a home:

Some Poskim[75] rule that in today’s time that it is very common to switch rooms within the house while eating, it is therefore considered as if one had Kavana to do so. Accordingly, it is customary to not require the repeating of a blessing if one went from one room to another, or one floor to another. This applies especially if it was done for the sake of the meal, or to use the bathroom. Nonetheless, initially even today one should have explicit intent if he plans to go to another room. [Furthermore, even today, if one had explicit intent to not switch areas, or if it is never common for one to switch to a certain area while eating, then the blessing is to be repeated.]

 

What is the law if one switched rooms while he had food in his mouth?

He may continue to chew and swallow the current food that is in his mouth without repeating the blessing. See Halacha 1D!

 

What is the law if one went from one apartment to another in the same building, or stepped outside his apartment into the lobby or stairwell?[76]

Some Poskim[77] rule that going from one apartment to another apartment in the same building has the same status as one who goes from one room to another being that they are all under the same roof, and hence the blessing is not to be repeated if he had intent to do so. Certainly, according to this opinion, if one simply went into the hallway or stairwell of the building the blessing is not to be repeated if one intended to do so. However, other Poskim[78] rule that going from one apartment to another, or from inside one’s apartment to outside the apartment within the building, is similar to one who has gone from one house to another house or from inside ones house to outside ones house in which case we rule [by Borei Nefashos foods or less than a Kezayis of Meiyn Gimel foods] that the before blessing must repeated even if he had intent, as explained in C and Halacha 4A. Practically, in order to avoid the doubt, one is to never go outside his apartment in middle of eating [even by Meiyn Gimel foods] even if he had intent to do so until he recites an after blessing, and in the event that one did so, then he should recite a blessing on another food or recite an after blessing on what he already ate.

Hotel:[79] One who is staying at a hotel and while in middle of eating a Borei Nefashos product or less than a Kezayis of Meiyn Gimel foods, leaves his hotel room and enters the lobby, is subject to the same dispute stated above even if he had intent to do so. However, if he ate these foods in any part of the joint hotel area, such as if when one from the dining room into the lobby, then it is considered like one who goes from one room to another room in which case intent helps save him from needing to repeat the blessing.

Dormitory room:[80] One who goes from his dormitory room to outside his dormitory room within the building, has the same status as one who goes from one room to another room, and is not subject to the debate mentioned above. Hence, if he had intent to switch rooms in the middle of eating, then the blessing is not to be repeated. The reason for this is because dormitory rooms are not considered necessarily under one’s personal ownership, especially if he has roommates, and hence we view the entire building as joint space.

Hospital room:[81] A hospital room has the same status as a dormitory room and hence if one had intent to go from the hospital room into the public lounge area, or another hospital room, the blessing is not to be repeated so long as it is all in the same building.

 

 

  1. Went outside or to new house – Went from inside the house to outside, or vice versa, or from one home to another:[82]

If [one ate a Borei Nefashos food or beverage, or less than a Kezayis of Meiyn Gimel food], and  went from one house to another house, or even if he goes from his house to the courtyard[83] [or vice versa if he went from eating in his courtyard to inside his house[84]], then [if he can no longer see his original area, and did not leave a Chabura in his original location, as will be explained in Halacha 4] then the blessing must be repeated. This applies even if he had intent to switch areas at the time that he recited the blessing, as intent does not help when going outside ones house, and only helps in the previous scenario when going from room to room. This applies even if he took the food with him in his hands when he changed areas and he returns and eats it in his original area without his mind being removed from it at all in between.

Had intent: See Halacha 4A that intent does not suffice when going from inside to outside or vice versa!

Can see original area: See Halacha 4B that having sight of one’s original location saves one from needing to repeat the blessing even if he went from one house to another!

Chaburah: See Halacha 4C that leaving a Chaburah in one’s original location saves one from needing to repeat the blessing upon his return!

 

Summary:

Moving from inside to outside or vice versa, or to another home, in middle of eating or drinking requires repeating the blessing, if all the following applies:

1.       It is a Borei Nefashos food or one ate less than a Kezayis of Meiyn Gimel or Hamotzi food.

2.       One cannot see their original eating location

3.       One did not leave anyone eating in his original room.

4.       The food eaten is not classified as Kevius.

If the above is fulfilled then the blessing must be repeated even if he intended to switch areas at the time he said the blessing, and he took the food with him in his hand.

 

Q&A

Definition of courtyard – Went to balcony, backyard, front porch, deck:[85]

A courtyard which requires one to repeat the before blessing even if he had intent, is defined as any area of one’s home that is beyond one’s roof and ceiling, and has from it an opening to the outside. Hence, if one leaves his front door to sit on the deck in front of his house then the blessing must be repeated even if he had prior intent [assuming the other criteria for repetition are fulfilled]. Likewise, if one entered his backyard which has its own separate entrance and exit to the outside, then the blessing must be repeated even if he had intent. Certainly, if one entered a joint courtyard of many homes the blessing must be repeated. However, if he went to his porch or balcony or backyard which is closed from all four sides and hence does not have its own separate entrance to the outside, then this location is viewed as another room within the home and the blessing is not to be repeated if one had prior intent.

 

Went from one apartment to another, or to lobby or stairwell, in the same building:

See previous Halacha in Q&A!

 

Went from hotel room, hospital room, dormitory room, to hallway:

See previous Halacha in Q&A!

 

 

 

 

  1. Change of area in a field or garden:[86]

If one is eating in a field a Borei Nefashos product, and walks from one area of the field to another area of the field, then there is a difference along regarding if the field is fenced or not and if one can see his original eating location or not. The following is the law:

Open field not fenced:[87] If one is eating in an open field or garden that is not fenced in, then [even if he changes location, so long as he can see the original area in which he recited the blessing, a blessing is not to be repeated even if he did not have any intent to change areas at the time he said the blessing.[88]] [However], the moment that he walks a distance in the field to the point that he can no longer see the original area in which he recited the blessing, then [if he did not have intent to change areas at the time of the blessing[89] then] this is considered a change of location which requires a new blessing to be repeated by a Borei Nefashos product. This applies even if he simply went from one side of the tree to the other side of the tree from which he can no longer see his original location due to the tree which is blocking, then the blessing must be repeated. [This applies whether he was eating the fruit of the tree, or any other food.[90]] (This however follows the same law as one who walks from one room to another room within the same home[91]), and hence if he had intent at the time that he originally said the blessing to go to the new area in the field, or to the other side of the tree, then he is not required to repeat the blessing.[92] However, if the unfenced area contains many fruit trees, then [each tree is considered like a different house[93] and] if one desires to eat the fruit of several trees then the blessing must be repeated by the fruits of each tree if one has lost sight of the tree by which the original blessing was recited, and in this case, prior intent to eat from all the fruits of the trees is not effective.[94] However, if one has not lost sight of the tree by which the original blessing was recited, then the blessing is not to be repeated.[95]

Fenced field or orchard:[96] If one is eating in a walled or fenced field or garden, then [the entire fenced area is considered like one large room[97], and] there is hence no need for him to repeat the blessing upon going from one area of the garden to another [even if he cannot see his original location[98] and even if he did not have intent[99]]. Furthermore, if there are many fruit trees in the orchard, and he had in mind to eat from all the different fruits of the trees in the orchard, then a single blessing on the first fruit he eats carries over for all the fruits of the trees in the orchard and he is not required to repeat the blessing upon eating them. [If however he did not have in mind eat to eat from all the fruits of the orchard then a new blessing must be repeated upon eating a fruit that was not under his initial intent, as explained in Chapter 7 Halacha 19.[100] Additionally, eating from different fruit trees can be viewed as different rooms within the same home by which we rule that if one did not have in mind to switch rooms, then the blessing must be repeated by a Borei Nefashos product.[101]]

Multiple fenced orchards and gardens:[102] If one is eating in a walled or fenced field or garden which has other individually fenced fields or gardens adjacent to it, then each fenced area is considered like another home[103], and hence we rule that if one goes from one fenced garden to another fenced garden then the blessing must repeated by a Borei Nefashos product [if he cannot see his original location[104]]. This applies even if the two gardens are very close to each other. Furthermore, this applies even if one intended to go to all the other gardens at the time that the original blessing was recited, as one’s intention is ineffective when one moves from one house to another. [If however one can see his original eating location from the other gardens, then a blessing is not to be repeated.[105]]

Zayin Minim fruits:[106] The above law is only applicable towards a Borei Nefashos product. However, if one eats one of the seven species fruits in the orchard, such as if he ate a fig or grape, then if he ate a Kezayis of the product within Achilas Peras, then the blessing is never required to be repeated even if one walked a far distance, or went to a new orchard which is privately fenced as explained in Halacha 2C. [Nonetheless, initially even by Zayin minim products one should not switch locations in a way that would require a new blessing to be repeated by a Borei Nefashos product, as explained in Halacha 2C!]

 

The status of a walled city, such as the old city of Jerusalem or a fenced community as common in many locations in Israel and the diaspora:[107]

A walled city and fenced community does not have the status of a walled or fenced field described above, and hence one who goes from inside a house to outside the house or vice versa must repeat the blessing by a Borei Nefashos food and by less than a Kezayis of a Meiyn Gimel food, even in such cities. The reason for this is because the property is jointly owned and is hence not similar to a privately owned fenced field, or public city field which is fenced. 

 

 

E. Change of area during Travel and walking:[108]

A person who is in the middle of traveling or walking, and recites a blessing over a food or beverage is not required to repeat the before blessing even if he is now in a new location from which he cannot see his original location, as this is the custom of travelers. [Accordingly, one who is on a hike and says a blessing of Shehakol on a beverage is not required to repeat the blessing over the liquid so long as he does not have Hesech Hadas to no longer drink as explained in chapter 19, and so long as Shiur Ikkul has not passed as explained in chapter 21. Likewise, one who is traveling in a car, or train, or bus, or airplane does not repeat the before blessing unless Hesech Hadas or Shiur Ikkul is applicable, even if he is now in a location from which he can no longer see his original location.[109]]

If one leaves or enters a house during travel:[110] The above ruling that the blessing is not needed to be repeated by a person during travel only applies when he is traveling outside. However, if he goes from inside a house to outside a house, or from outside to inside a building while traveling, then [by Borei Nefashos foods, or if he ate less than a Kezayis of any food including Mezonos and Hamotzi[111]] the blessing must be repeated, [with exception to the food that is already in his mouth[112]]. [However, some Poskim[113] are lenient and rule that whenever one eats a food in his house with intent to immediately travel outside of the house and simply begins eating the food in the home because he does not have patience to wait until he leaves, then the blessing is not to be repeated as the status of Holchei Derachim applies throughout ones travels. According to this opinion, those who are in a rush to leave, such as one who is rushing to Shul or work, and begins eating or drinking something in their house [i.e. a cup of coffee] may continue eating or drinking after they leave without repeating the blessing. Likewise, if they wash their hands on a sandwich while in the house and take a small bite in order to immediately leave the house, then they may continue eating the sandwich outside even if they did not eat a Kezayis of the bread. Likewise, if one has purchased a food in a store and tastes the food while in the store with intent to leave, then they may continue eating after leaving the store without repeating the blessing.[114] However, if one intended to sit and eat some of the food inside the house and only then begin traveling, then even according to this opinion, the blessing must be repeated. Likewise, if during travel one enters a building and sits down to eat or drink, and then continues on his travel then he must repeat the blessing even according to this opinion.[115] Practically, one is to be stringent in this matter and not begin eating in a building with intent to immediately leave the area, or begin eating outside a building with intent to immediately enter inside. However, one who does so and does not repeat the blessing has upon whom to rely. Nonetheless, as we stated initially, the main ruling of Admur and the Poskim is that the blessing must be repeated even in such a case.]

  • Example – Drinking Coffee on One’s Way to Shul: If a person prepares a cup of coffee at home in the morning, takes a quick sip, and then rushes out the door on their way to shul. Then while walking, if they continue sipping the coffee, according to the stricter opinion, and so is the main ruling, the blessing made at home does not carry over, and the individual needs to repeat the blessing once outside. However, the lenient opinions argue that since the intent was to drink the coffee while traveling, the blessing made at home remains valid, and one who is lenient like this opinion is not to be protested.
  • Eating a Sandwich While Traveling: Someone takes a bite of a sandwich inside a store after purchasing it and then steps outside to continue eating while walking to their next destination. If the initial intent was to only eat some of the sandwich inside the store and then continue outside, the stricter view would require a new blessing once outside. However, the lenient opinions hold that as long as the eating is part of a continuous act of travel, no additional blessing is needed. Practically, in order to avoid the debate one is to be particular to eat a Kezayis of the bread while in the store and only then begin his travels.
  • Starting a Snack During a Hike: A hiker begins eating a granola bar at the trailhead before stepping onto the trail. They take a few bites, then start their hike while continuing to eat. According to all opinions moving along the trail does not require a new blessing.

F. One who enters or leaves a car or bus in middle of eating:[116]

Began eating outside car and then entered car: Some Poskim[117] question that perhaps one who enters or leaves a car or bus has the same status as one who goes from one house to another house and hence the blessing must be repeated even if he had intent to do so at the time he said the blessing, unless one can see his original location such as if he has yet to begin traveling. Other Poskim[118] however argue that it does not have the same status as going from one house to another but rather is considered like one who goes from one room to another within the same home, by which we rule that if one hand intent to do so then the blessing is not to be repeated. Practically, one is to follow this opinion, and hence if he began eating outside of his car and then entered his car to continue eating then if he had intent to do so, or can see his original area, then the blessing is not to be repeated. However, if he did not have in mind, and certainly if he entered his car and continued traveling, then the blessing must be repeated [by Borei Nefashos foods, or if he ate less than a Kezayis of other foods]. This however only applies if he began eating outside of his car, however if he began eating in a home or building and then left the home or building to enter his car and continue eating there, then the blessing must be repeated even if he had intent to do so [by Borei Nefashos foods, or if he ate less than a Kezayis of other foods].

  • Example – Eating at a Rest Stop outside and Entering a Vehicle: If a person stopped at a roadside rest area during a long journey and begins eating a snack or drinking coffee outside the vehicle. If they then move into their car or bus while continuing to eat or drink, and they had intent to do so at the time of the original blessing, the blessing does not need to be repeated. However, if they did not have this intent, or if they start driving without being able to see their original eating location, they are required to repeat the blessing for Borei Nefashos foods or if less than a Kezayis of other foods was consumed. To avoid the need for repeating the blessing, it is advisable to ensure proper intent while at the original location before entering the vehicle.
  • Example – Eating at a rest stop inside and then entering the vehicle: If one stopped at a rest stop and entered inside to eat a snack, and then decided to go back to his car and continue eating while traveling, then a new blessing must be repeated for Borei Nefashos foods or if less than a Kezayis of other foods was consumed.  

Began eating inside car during travel and then left:[119] The above rule only applies if one began eating outside of his car, or is eating inside his car without intent to immediately travel and then left his car, in which case the blessing must be repeated if he entered a building, or did not have intent and went outside to a location from which one cannot see the car. However, if one began eating inside of his car while traveling and then stopped at a rest stop and continued eating outside then the blessing is not to be repeated as this has the same status as one who eats while traveling, as explained in the above Halacha [however, if he leaves his car and enters a building, such as a rest stop, then this matter enters the previous debate].

Eating inside the car:[120] One who eats while traveling in a car, or train, or bus, or airplane does not repeat the before blessing unless Hesech Hadas or Shiur Ikkul is applicable, even if he is now in a location from which he can no longer see his original location. Likewise, Birchas Hamazon is to be recited in the car even if he ate the bread when the car was a great distance away.

4. The other factors which determine blessing repetition due to Shinuiy Makom:

* Note – Lechatchila leaving area: In all cases explained below that the blessing is not required to repeated, then one may even initially leave the area.

A. Kavana – Intent:[121]

From one room to another in the same home: [In what circumstances do we say that changing location from one room to another room in the middle of eating requires a new blessing to be said, specifically when one did not have intent to make this change at the time that he said the original blessing. However,] if at the time that the original blessing was recited in the room he had intent to change areas from one room to another room in the middle of eating, then he does not need to repeat the blessing. This applies even if he eats in the second room a different food which receives the same blessing as the original food [and one had in mind to eat this food at the time that he said the original blessing[122]]. [However, if he did not have in mind to eat this food at the time that he said the original blessing then he must repeat the blessing on the new food, as explained in chapter 7 Halacha 19C.]

  • Must one have explicit Kavana to switch rooms or does common practice suffice? See Halacha 3B in Q&A that in today’s time that it is very common and regular to switch rooms within the house while eating some Poskim[123] conclude that it is therefore considered as if one had Kavana to eat anywhere within the house even if he did not have explicit intent to do so, and only if one had explicit intent to not switch areas, or if it is never common for one to switch to a certain area while eating, then the blessing is to be repeated. Practically, while one may be lenient if he switched areas for the sake of the meal, or to use the bathroom, initially even today one should have explicit intent if he plans to go to another room.

From inside to outside or one house to another: The above effectiveness of intent only applies when one moves from one room to another room within the same home, however, if he moves from one house to another house or even if he goes from his house to the courtyard [or vice versa], then his intent is meaningless, and the blessing must be repeated in the new location [if he can no longer see his original area as explained in the next Halacha]. This applies even if he took the food with him in his hands when he changed areas and he returns and eats it in his original area without his mind being removed from it at all in between.

  • Defining a courtyard, porch: See Halacha 3B.

From the attic to the basement or vice versa:[124] Moving in middle of eating from the basement to the attic or from the attic to the basement within the same home, has the same status as two rooms within the same house and hence if one intended to do so at the time that he recited the original blessing then he is not required to repeat the blessing after continuing to eat in the attic or basement.

From ones apartment to the lobby or next door apartment: See Halacha 3B for a dispute regarding if leaving one’s apartment, or hotel room, has the same status as leaving one room to another in which Kavana helps, or has the status of going from one house to another house in which Kavana does not suffice. See also there that leaving one’s dormitory room or hospital has the same status as going from one room to another in which Kavan helps.

Defining one room to another when in an open field or during travel: See Halacha 3D-E.

Defining one room to another when leaving or entering a car: See Halacha 3F.

  1. Sight – Seeing original area:[125]

[In what circumstances do we say that changing location from one room to another or one house to another house, or inside to outside, in the middle of eating Borei Nefashos food, or less than a Kezayis of Meiyn Gimel foods, requires a new blessing to be said], specifically when one cannot see his original area of eating from his new place of eating. However, if one can see [within four Amos[126] of] his original area of eating from his new area of eating [and throughout the entire time he spent walking there[127]], then he is not required to repeat the blessing. This applies even if he can only see his original area though a window[128] [which is adjacent to the door of the room of eating[129]], and even if he can only see part of his original area.[130] This applies even if he goes from his house to his courtyard[131] [or from one house to another house[132], so long as a public walkway does not intervene[133], and certainly applies if he simply went from one room to another room in the same house[134]]. This applies even if at the time of his original blessing one did not have any intent to change areas.[135] This applies even if he eats in the second room a different food which receives the same blessing as the original food (if one had in mind to eat this food at the time that he said the original blessing). [However, if he did not have in mind to eat this food at the time that he said the original blessing then he must repeat the blessing on the new food, as explained in chapter 7 Halacha 19C.]

 

Q&A

How much of the original area must be seen? What is considered original area?[136]

According to all opinions, one does not need to see the exact spot that one ate. However, some Poskim[137] rule that one must see within four Amos of the area that he ate. However, other Poskim[138] rule that the entire room is valid, and if he can see any area inside the room, then the blessing is not to be repeated.

 

Must one see his original area of eating throughout the entire time that he leaves his location?

Some Poskim[139] conclude that one must be able to see his original location throughout the entire time he spends going to his new location. However, one does not need to be staring at his original location the entire time, and so long as he potentially can see it, it suffices. Thus,  if one can see it while standing, then he may sit down even though he cannot see it while he is sitting.[140] However, if the window or door was closed and he can no longer see his original eating location, then it is questionable whether the blessing must be repeated.[141]

 

If one is blind or does not have glasses:[142]

So long as a person with normal eyesight can see the original location, it suffices to not require one to repeat the before blessing.

 

Seeing through a mirror:[143]

It does not suffice for one to see his original area through a mirror.

 

Seeing through a crack:[144]

It does not suffice for one to see his original area through a mere crack in the wall.

 

 

 

  1. Chabura – The law of Chaburah:[145]

Changing locations from one room to another or one house to another house, or inside to outside, in the middle of eating only requires a new blessing to be said when one is eating alone, or is eating with a group [i.e. Chabura] and the entire group has left the original area. However, if some of the group, including even only one person, has remained in the original area while the rest have left to another home, then the following is the law.

Continuing to eat in original area: If one was eating or drinking with a group and they left the area [with intent to return[146]] and left at least one person of the group in the original area, and then they returned to the original area, then a blessing is not needed to be repeated upon his continued eating and drinking in that area.[147] This applies even if one left to another house that was far away and then returned. [This law applies to all foods, including foods with the after blessing of Borei Nefashos.[148] Likewise, this law applies even to a group who is simply drinking, and not eating.[149]] If however no member of the group remained in the original area, then by Borei Nefashos foods, or less than a Kezayis of Meiyn Gimel foods, the blessing must be repeated upon ones return to their original area.

Continuing to eat in the new area:[150] The effectiveness of leaving a member of the group in the original area only helps with regards to continuing eating in the original area without a blessing. However, if they want to eat food in the new location then by Borei Nefashos foods or if one ate less than a Kezayis of Meiyn Gimel foods, a new blessing must be recited even if members of the group have remained in the original home [and even if they had intent to eat in the second area at the original time of the blessing]. [This applies even if the second home is close by, and applies even from room to room, that the blessing must be repeated in the new room if the other criteria of repetition are fulfilled.[151]]

  • Example 1: A group of friends is eating or drinking together in a dining room. Midway through the meal, most of the group leaves to take a walk outside but one member stays behind at the table, continuing to eat. After a short time, the others return to join their friend and resume eating. Because one member of the group remained in the original location, those who return do not need to recite a new blessing before continuing to eateven if they only ate Borei Nefashos foods.
  • Example 2: A family is having a snack in the living room. At some point, everyone leaves the room to go check something in another part of the house, leaving the living room completely empty. Later, they all return to the living room to continue their snack. Since no one remained in the original eating area, they must recite a new blessing before eating foods that require Borei Nefashos or if they had eaten less than a Kezayis of foods requiring an after blessing.
  • Example 3: A group of colleagues is eating lunch together in a conference room. Some decide to continue their lunch in a nearby office while one colleague stays in the conference room. Even though a member stayed in the original area, when those who moved to the office wish to eat there, they must recite a new blessing before eating foods that require Borei Nefashos, or if they ate less than a Kezayis of foods requiring an after blessing. The presence of the colleague in the original room only helps them continue eating there, not in the new location.

 

Definition of Chaburah:[152]

Eating with them: Some Poskim[153] rule that a person is only defined to be a member of the Chabura which is effective in saving the before blessing if he leaves and at least one of them remains, if he is eating with them. However, an individual who is simply present in the room, but does not join them in the eating or drinking, even if he joins them in the conversation, is not part of the Chaburah and hence if only he remained in the room while others have left, then the before blessing of Borei Nefashos foods, or if one ate less than a Kezayis of Meiyn Gimel foods, must be repeated even upon return to his original location. Other Poskim[154] however rule that is not necessary for the person to be eating with them for him to be considered part of the group, and hence even if such a person remains in the original location it suffices to hold the blessing for those who return to eat.

Women:[155] Women are considered part of a Chaburah [together with other women, or men]. Thus, one’s wife and family is considered a Chaburah.

Friends or family intentionally eating together:[156] The concept of a Chaburah is only effective if they are together as a group and hence one plans to return back to them, being that he is expected back. However, if one simply happened to be sitting at the same table as other people eating, such as in a public dining room, then it is not considered a Chaburah.

Remaining member of group intends to wait until they return:[157] The concept of a Chaburah is only applicable if the person who remain in the original location intends to wait for their return. If however he does care to wait for them to return, then the concept does not apply and the blessing must be repeated.

Remaining member is still there upon their return:[158] The concept of a Chaburah is only applicable if the person who remained in the original location is still there by the time one returns. If however he already left the area by that time, then the blessing must be repeated.

Did not recited an after blessing:[159] The concept of a Chaburah is only applicable if the person who remained in the original location has yet to recite an after blessing. If however he already recited an after blessing, then the blessing must be repeated.

 

Summary:

Leaving an individual in one’s original location is only effective in saving the before blessing from being repeated upon his return to his original location if the following conditions are fulfilled:

1.       Some Poskim rule that the individual must be eating with the group for them to be considered part of the Chaburah. Simply being present in the room without joining in eating or drinking does not qualify.

2.       The group must intentionally be eating together. Randomly being seated at the same table in a public dining setting does not form a Chaburah.

3.       At least one remaining member in the original location must intend to wait for the others to return. Otherwise, the Chaburah concept does not apply.

4.       The remaining member of the group must still be present in the original location when the others return. If the remaining person has left, the blessing must be repeated.

5.       The remaining member of the group must not have recited an after blessing. If they have already done so, the blessing must be repeated by those returning.

 

D. Kevius foods and drinks:[160]

Above we concluded that the need to repeat the before blessing upon switching areas only applies by foods that have the after blessing of Borei Nefashos being that according to all opinions, there is no need to recite the after blessing of Borei Nefashos in the area in which one ate. Even by such foods, if one established himself over the food[161], and it is a type of food that establishment is effective for, such as beer and mead[162] [i.e. honey wine, wine[163], or coffee[164] or bread of even less than a Kezayis[165], and each location in accordance to its custom[166]] than a change of location may not necessarily require the repetition of the before blessing. This is dependent on whether one decides to continue eating or drinking in the new location or in his original location and regarding the amount of time one remained outside of his original location.

Continuing to eat or drink in original location after short interval: If one established himself to eat or drink a food or drink of which Kevius is effective for, then if he temporarily leaves his location [and goes to a different room, or from inside to outside, or even to a different home] then he is not required to repeat the blessing upon his return to his original location. This however only applies if one remained a short amount of time outside of his original location, which is defined as a temporary stay. In such a case, the blessing is not to be repeated even if one left his original location for the sake of doing a mundane matter in a temporary way, such as if one needs to use the bathroom and entered [even an outside] bathroom to do so, and the like, nevertheless this is not considered an interval. Certainly, if one went outside to speak to a friend and did not spend much time doing so, then upon his return he is not to repeat the before blessing even if the conversation was about a mundane matter. It goes without saying that if one went outside in order to bring something on behalf of the food or drink, then upon his return the before blessing is not to be repeated. [Likewise, if one went to sleep a temporary sleep in his Kevius location of eating or drinking, then this is not considered an interval, and he may continue eating and drinking without a blessing, as explained in Chapter 19 Halacha 7]

Continuing to eat or drink in original location after long interval: The above law that does not require one to repeat the before blessing upon returning to his Kevius eating and drinking location, only applies if one remained a short amount of time outside of his original location. If, however, one remained a long time outside of his original location, such as he left his location to speak to a friend and he remained speaking to him for a long time, or if he went to Shul [to Daven], or if he went to some other occupation and remained there for a while, then this is considered an interval and the before blessing must be repeated upon his return to his original location.

Continuing to eat or drink in new location:[167] The concept of Kevius foods is only helpful with regards to saving the blessing upon ones return to his original location. However, if he desires to continue to eat or drink in the new location then he must repeat the blessing [by Borei Nefashos foods if the other criteria explained above to require a before blessing repetition apply]. This applies even if one had intent to continue eating or drinking the food in the new location at the time of the original blessing. This applies even if one plans to shortly return back to his original Kevius location.

  • Example 1: Someone is drinking coffee at home. He steps outside to answer a phone call for a few minutes, and then returns to his seat and continues drinking. He does not need to recite the blessing again.
  • Example 2: A person is eating a Borei Nefashos breakfast at a café. They leave for an hour to meet someone elsewhere, then come back to finish their meal. Because of the long absence, they must recite the blessing again before resuming.
  • Example 3: Someone begins drinking beer at one house, then moves to a neighbor’s house to continue. Even if they planned this in advance, they need to recite a new blessing upon drinking in the new house.

 

 

Summary:

When someone establishes themselves to eat or drink a Kevius food (like bread, wine, beer, or coffee) and leaves the area with intent to return, then there is no need to repeat the blessing if they briefly leave and return. However, if the absence is long, or if they continue eating in a new location, the blessing must be recited again. Short, purposeful absences (like going to the bathroom or quickly speaking to a friend) do not require a new blessing.

 

 

5. Final summary:

A change of location may be considered an interruption that requires the recitation of a new blessing before continuing to eat or drink. This requirement depends on several factors, including the type of food, the new location, visibility of the original area, intent, group dynamics, and the status of the food being consumed.

Factors Influencing Blessing Repetition:

Several factors influence the necessity of repeating a blessing after changing locations:

  • After Blessing Type: The requirement to repeat a blessing is only applicable to foods that have the after blessing of Borei Nefashos, or if one ate less than a Kezayis of a Meiyn Gimel food. However, not if one ate a Kezayis of a Meiyn Gimel food, or even less than a Kezayi of Hamotzi bread if he returns back to his original location.
  • New Location and Intent: Even by Bore Nefashos foods, changing from one room to another within a building only requires a new blessing if there was no prior intent to change. However, moving from inside to outside necessitates repeating the blessing even with prior intent.
  • Visibility: Even by Borei Nefashos foods, if one can see their original eating area from the new location, they do not need to repeat the blessing.
  • Group Dynamics: Even by Borei Nefashos foods, if someone is eating with a group and some members remain in the original location, the blessing does not need to be repeated upon returning to that area. However, if one wishes to continue eating in a new location, a new blessing is required.
  • Kevius: Even by Borei Nefashos foods, if one someone establishes themselves to eat or drink a Kevius food (like bread, wine, beer, or coffee) and leaves the area with intent to return, then there is no need to repeat the blessing if they briefly leave and return.

Factor Condition Requirement
After Blessing Type Borei Nefashos or less than Kezayis of Meiyn Gimel food Repeat blessing if other conditions met
After Blessing Type Kezayis of Meiyn Gimel food or less than Kezayis of Hamotzi bread No need to repeat blessing if returning to original location
New Location and Intent Changing from one room to another without prior intent Repeat blessing
New Location and Intent Moving from inside to outside with prior intent Repeat blessing
Visibility Can see original eating area from new location No need to repeat blessing
Group Dynamics Eating with a group and some members remain in original location No need to repeat blessing upon returning
Group Dynamics Wishes to continue eating in a new location Repeat blessing
Kevius Establishes to eat or drink a Kevius food and leaves with intent to return No need to repeat blessing if briefly leaves and returns

  1. Case Examples:
  2. Sukkah – Repeating the blessing over food or beverage when going back and forth to a Sukkah:[168]

The law of whether one is required to repeat a blessing when one changes in area is dependent on where your sukkah is located.

Sukkah is located directly adjacent to door of home, or in closed backyard or porch: If the Sukkah is located on one’s porch, or backyard which is completely closed from all sides and does not have an entrance to the outside, then the blessing is not to be repeated upon entering back and forth into the home and Sukkah, although one should initially have in mind whenever one says the blessing over food in the Sukkah to also intend to enter the home if one so chooses [even though in actuality you will only be eating in the sukkah, if you are a male]. Certainly, if the Sukkah is built directly adjacent to an entrance to the home [such as a sliding door of a porch] and hence after entering through the door one enters straight into the sukkah, then the blessing is not to be repeated.

Sukkah is located in front yard or outside property of home: If the Sukkah is located in one’s front yard from which has an exit from his property, and certainly if it is not located in his property at all, such as if it is built in the courtyard of his building, or on the lawn near the street, then a before blessing of Shehakol, Hadama, and Haeitz [of non-seven species], must be repeated prior to continuing to eat foods and beverages of these blessings, if one left the sukkah in middle of eating them and then returned, and was not eating together with another person who remained there in the interim awaiting his return to continue their eating, and the food does not have the status of Kevius [i.e. coffee, tea, beer has the status of Kevius]. However, one does not repeat the blessing of Mezonos, Hamotzi, Hagafen, or Haeitz of the seven species unless he has yet to eat a Kezayis prior to initially leaving the sukkah in middle [with exception to Hamotzi which is not to be repeated even if one ate less than a Kezayis of the bread]. However, initially one is to avoid leaving the Sukkah in middle even when eating these foods [with exception to Hamotzi] being that it enters into a dispute as to whether the blessing is to be repeated, and hence one is to have someone else bring him something he needs rather than go himself and enter into a question of repeating the blessing. In all the above cases, one does not repeat the blessing if he was eating together with a friend in the sukkah who remained there in the interim while he left and awaited his returned [in which case he may even initially leave the Sukkah with intent to return]. Likewise, in all the above cases, if one is able to see his original area of eating throughout the entire time of his exiting and leaving the sukkah, then the blessing is not to be repeated [and he may even initially leave it]. To note, however, that this is quite difficult to achieve especially being that most Sukkos contain four walls which block one’s view of the area of eating.

  • Example 1: You are eating an apple in a sukkah attached to your back porch. You go into your kitchen to get a drink and return. You do not need to recite the blessing again, since the sukkah is directly connected to your home.
  • Example 2: You are drinking tea or coffee in a sukkah located in your building’s shared courtyard. You leave to answer your phone inside your apartment and then shorty return to continue drinking. In this case, you do not need to repeat the Shehakol blessing being that these drinks have the status of Kevius. If, however, one returned after a long while then one needs to repeat the blessing unless someone remained in the sukkah or you could see your spot the entire time.
  • Example 3: You are eating fruit (Haeitz, not from the 7 species) in a sukkah in your front yard. You leave in the middle of eating and return, but your friend stayed at the table waiting for you. Since someone remained, you do not repeat the blessing when you return.
  • Example 4: One is enjoying a cup of water or non zayin Minim fruit in a sukkah that is set up on the front lawn, outside the boundaries of their house property. One enters his house to retrieve something, or use the bathroom, and then returns. When they return to the sukkah to continue drinking or eating the fruit, then the blessing must be repeated if there is no one else waiting for them in the sukkah, and they do not have a direct line of sight to their original eating place while outside.

 

Location of Sukkah Food/Beverage Type Blessing Needs Repetition? Special Conditions
Directly adjacent to home, closed porch/backyard All foods & beverages No Best to have intention to go inside when first blessing is said
Front yard or outside property Shehakol, Hadama, Haeitz (non-7 species) Yes If left in the middle and returned, unless eating with someone who stayed or able to see eating area
Front yard or outside property Mezonos, Hamotzi, Hagafen, Haeitz (7 species) Usually No Blessing repeated only if less than a Kezayis was eaten before leaving (except Hamotzi, which is never repeated)

 

B. Pesach Seder – Leaving the area during the Seder 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.[169] 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.[170] [This is in addition to 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[171], 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.[172] Practically, however, this only applies if one left the home and walked outside, or onto the front courtyard[173], 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.[174] 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.[175] 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.[176]

 

Summary:

If a person left the home or entered the front courtyard (not just switched rooms within the house) after eating Karpas and before Hamotzi then the blessing must be repeated over Karpas upon his return if the following conditions are met:

1)      One could not see the original eating area from his new location.

2)      The person is eating the Seder alone (not with family or others present).

 

______________________________________________

[1] See Seder Birchas Hanehin 9:11-20; Luach Birchas Hanehnin 6:11-20; Admur 178:1-9; Michaber 178:1-7; Rambam Brachos 4:1; Pesachim 101b; M”B 178:1-49; Birchas Habayis Shaar 20:1-15; Kaf Hachaim 1781:1-42; Ketzos Hashulchan 41:1-5 and 57:1-9; Piskeiy Teshuvos 178:1-21: Vezos Habracha 6 pp. 56-65

[2] See M”B in Hakdama to 178; Shulchan Hatahor 178:7; Kaf Hachaim 178:26; Igros Moshe 5:17; Piskeiy Teshuvos 178:1; See Rama 178:1; Kaf Hachaim 178:25; 174:35

[3] See Igros Moshe 5:17; Piskeiy Teshuvos 178:2 footnote 7; Chapter 3 Halacha 2C!

[4] Admur 178:1; Rashi and Rashbam in Pesachim 101b

[5] Admur 178:1; Michaber 178:1; Rambam Brachos 4:5

[6] See Admur 215:4 “Oa Bedavar Acher Hagorem Sheyitztareich Lachzor Ulivareich”

[7] See Michaber 174:7; Tevuos Shur 19:17; Shareiy Teshuvah 639:18; Birchas Habayis 1:63; Kaf Hachaim 190:8; Igros Moshe 5:17; Piskeiy Teshuvos 178 footnote 7; 202 footnote 150; 212:2 case 8; 212:5 footnote 53; 215:14

[8] Admur 167:9; Birchas Avraham p. 154; Elya Raba 178:5; Zechor Leavraham 60; Kaf Hachaim 178:21; See Admur 178:1 regarding Hefsek of switching areas while eating; Admur 8:21-22 regarding Hefsek of switching area between Mitzvos; Admur 166 regarding Hefsek of walking between washing and Hamotzi; Shaar Hatziyon 167:28 in name of Admur ibid; Birchas Habayis 1:14; Tehila Ledavid 166:3; M”B 178:39 in name of Birchas Avraham; Ketzos Hashulchan 37:7; Machsheves Chaim p. 135; Piskeiy Teshuvos 167:7; See regarding that walking in middle of a Mitzvah [in contrast to eating] is never a Hefsek: Admur 90:25; 104:2; Kuntrus Achron 8:5; 589:2; M”A 8:17

[9] See Seder 3:17; Luach 4:16; Admur 212:11; M”A 212:2; Tosafus Brachos 44a; Chayeh Adam Kelal 56:1; Derech Hachaim  19; Chesed Lealafim 212:4; Kitzur SHU”A 54:2;  Kaf Hachaim 212:13; Ketzos Hashulchan 58:13

[10] See Seder 9:18; Ketzos Hashulchan 57:1

[11] Seder 9:11; Luach 6:11; Admur 178:1; M”A 178:4; Tur 178; Rav Chisda Pesachim 101b; Ketzos Hashulchan 41:1

[12] Seder 9:11; Luach 6:11; Admur 178:1; Implication of Pesachim 101b; Ketzos Hashulchan 57:1

Other opinions: Some Poskim rule that if one did not have Hesech Hadas, then there is no need to repeat the blessing. [See Kaf Hachaim 178:1]

[13] Seder 9:11; Luach 6:11; Admur 178:1; Chayeh Adam, brought in M”B 178:39; 42; Ketzos Hashulchan 57:1; Piskeiy Teshuvos 178:15; See Kuntrus Achron 178:1 where Admur explains the necessity to explain the case to be even if the food is in his hands when he switches areas as if it was not in his hands then the blessing would regardless need to be repeated being that the food was not in front of him, and he did not have his mind on it as explained in Michaber 206:5 and Admur 206:9 and Seder 9:5. Vetzaruch Iyun as to why the case can’t be established with him not taking the food with him and that he plans to return to his original area to continue eating, or, that he is aware that there is food in his new area and intended on that food at the time that he said the original blessing.

Other opinions: Some Poskim rule that if the food is in one’s hands when he changes location, then there is no need to repeat the blessing, and the above law of Shinuiy Makom only applies if the food is not with him when he moves away. [Kaf Hachaim 178:1 and 15 and 21; See Birchas Habayis 20:9 that one is not required to repeat the blessing when eating while walking even if he goes to another home] Other Poskim rule that so long as one continues eating the same food, and eats each and every bite within Toch Kdei Dibbur, then a new blessing is not to be repeated even if he changed locations as its all considered one eating. [Igros Moshe 2:57 based on M”A 217:3 and 8:18 and M”B 178:37]

[14] Implication of Admur ibid who does not record an even greater novelty that even if the food is in his mouth he may not change locations; Implication of Chayeh Adam ibid, brought in M”B 178:39, who writes that every new bite is considered new eating hence implying that food that is in one’s mouth when changes locations is not considered a new eating; Piskeiy Teshuvos 178:15 footnote 73-74; All Poskim in previous footnote in other opinions including: Kaf Hachaim 178:1 and 15 and 21; Birchas Habayis 20:9; Igros Moshe 2:57 based on M”A 217:3 and 8:18 and M”B 178:37

[15] Igros Moshe ibid; Piskeiy Teshuvos ibid footnote 74 and 76

[16] Implication of Hagahos on Daas Torah 178; Orchos Rabbeinu 3:220 in name of Chazon Ish; Piskeiy Teshuvos 178:15 footnote 73

[17] Piskeiy Teshuvos ibid

[18] Seder 9:11; Luach 6:11; Admur 178:1; Ran Pesachim 20b; Pesachim 101b

[19] Setimas Kol Haposkim who never mention any time amount; So is also evident from the ruling of Admur regarding Kevius foods [See Seder 9:18; Admur 178:8] in which a Chiluk is mentioned regarding the amount of time one stayed out, hence implying that by non-Kevius foods there is no difference in law regarding how long one stayed out and even if he stayed out for a mere moment he must repeat the blessing upon his return; See M”B 178:4 and 26, Biur Halacha 178:10 “Kegon”; Piskeiy Teshuvos 178:2 and footnote 4

Other opinions: Some Poskim rule that if one left his location for a very short amount of time, such as to speak to someone for a moment, and then quickly returned, then a blessing is never needed to be repeated even by Borei Nefashos foods. [Yaavetz in Mur Uketzia in great length, and total negation of the previous understanding calling the previous understanding a mistaken opinion which results from people not properly knowing how to learn; Implication of Aruch Hashulchan 178:10; Igros Moshe 5:17 at end of Teshuvah that so is a Sevara Nechona; See Seder 9:18 and Admur 178:8 regarding kevius foods, and these Poskim rule that the same applies regarding all foods]

[20] Rama 178:2; Tosafus Pesachim 101b; Rav Chisda Pesachim ibid; See Kaf Hachaim 178:5 and 8 and 15; So rule regarding Hesech Hadas that it’s a Bracha Sheiyno Tzericha: Michaber 169:3; Birchas Habayis Shaar 22:11; Piskeiy Teshuvos 178 footnote 3

Other opinions: Some Poskim rule that one must always first recite an after blessing on what he ate and then repeat the blessing on the continued eating. [Michaber 178:1; M”A 178:1; Taz 178:2; Rav Sheishes Pesachim ibid; Kaf Hachaim 178:1 and 8]

[21] 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. [2nd 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]

[22] 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.

[23] 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]

[24] Kaf Hachaim 178:5

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

[26] 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

[27] 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]

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

[29] 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.

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

[31] 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]

[32] Admur 178:3; Rashbam Pesachim 101b

[33] 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]

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

[35] 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]

[36] Piskeiy Teshuvos ibid

[37] 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. [2nd 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]

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

[39] 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!

[40] 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]

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

[42] 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.

[43] 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

[44] 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]

[45] 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

[46] Kaf Hachaim 178:19

[47] 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

[48] 1st opinion in Seder ibid, Luach ibid and Admur ibid, Michaber ibid, Tur ibid; Rambam Brachos 4:1; Rashi and Rashbam Pesachim 102a

[49] 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]

[50] 2nd opinion in Seder ibid, Luach ibid and Admur ibid, Michaber ibid, Tur ibid; Rosh Pesachim 10:6; Rif Pesachim 20a; Tosafus Pesachim 102a

[51] 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]

[52] 3rd opinion in Seder ibid, Luach ibid and Admur ibid; Rama 178:5; Hagahos Maimanis on Rambam ibid Os Alef; Rashba Brachos 53a

[53] 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.

[54] 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]

[55] 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

[56] 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]

[57] Piskeiy Teshuvos 178:18

[58] 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

[59] Admur 178:1 and 273:3; 184:1; Michaber 178:2 and 273:1; M”A 178:4; Tur 178; Rambam Brachos 4:5; Tosafus Pesachim 101b; Rosh Pesachim 10:5; P”M 178 A”A 4; Chayeh Adam 594; Kaf Hachaim 178:3

[60] Setimas Kol Haposkim who make mention of no such condition

[61] Admur ibid; Chayeh Adam ibid; Kaf Hachaim 178:3

[62] Kaf Hachaim 178:10; See Taz 178:4; P”M 178 M”Z 4; Mamar Mordechai 178:6

[63] Seder 9:19; Luach 6:19; Admur 178:9; M”A 178:5; Kaf Hachaim 178:12; Ketzos Hashulchan 57:3

[64] See Admur 178:9

[65] Seder 9:11; Luach 6:11; Admur 178:1; Rama 178:1; Implication of Michaber 178:2; M”A 178:4; Tur 178; Rambam Brachos 4:3; Rav Chisda Pesachim 101b [house to house] in understanding of Tosafus ibid and Rosh 10:5 [room to room]; Olas Tamid 178:1; Levush 178:1; Elya Raba 178:1; Kaf Hachaim 178:2; Ketzos Hashulchan 57:1

Other opinions: Some Poskim rule that going from one room to another within the same house is not defined as Shinuiy Makom. [Biur Halacha 178 “Bebayis Echad” in name of Rishonim and that one is hence not to protest against those who are lenient; Piskeiy Teshuvos 178:17]

[66] Ketzos Hashulchan 57:1; See Halacha 3

[67] See Halacha 1C regarding if he ate less than a Kezayis of bread and 1D if he ate less than a Kezayis of Meiyn Gimel

[68] See Q&A regarding lack of intent today, that perhaps explicit intent is not needed today, as everyone is accustomed to eat around the home

[69] The reason: The reason for this is because a change of rooms is viewed as an end to one’s previous eating and drinking session which makes one’s new eating and drinking session considered independent of it, hence requiring a new blessing. [Admur 178:1; Rashi and Rashbam in Pesachim 101b]

[70] Seder 9:11; Luach 6:11; Admur 178:1; Implication of Pesachim 101b; See Halacha 1C!

[71] Seder 9:11; Luach 6:11; Admur 178:1; See Halacha 1C!

[72] Seder 9:11; Luach 6:11; Admur 178:1; Ran Pesachim 20b; Pesachim 101b

[73] Seder ibid; Luach ibid; Admur ibid; Michaber ibid; Rambam ibid

[74] Admur 273:2; Rav Anan Bar Tachlifa Pesachim 101a; M”B 178:12

[75] See Biur Halacha 178:1 “Bibayis Echad”; Shevet Halevi 1:205; Piskeiy Teshuvos 178:7

[76] See M”B 178:12 “Under one roof; Piskeiy Teshuvos 178:3

[77] Betzel Hachochmah 6:70; Or Letziyon 2:12-16; Mishneh Halachos 10:36; Vezos Habracha 6 in name of Rav Chaim Kanievsky

[78] SSH”K 54:27 in name of Rav SZ”A; Vezos Habracha ibid in name of other Gedolei Haposkim; Shevet Hakehasi 3:77

[79] Piskeiy Teshuvos 178:3 and footnote 11

[80] Piskeiy Teshuvos 178 Footnote 11

[81] Piskeiy Teshuvos 178 Footnote 11

[82] See Seder 9:11; Luach 6:11; Admur 178:1; Rama 178:1; Ketzos Hashulchan 57:1; Piskeiy Teshuvos 178:4-5

[83] Seder ibid; Lauch ibid; Admur ibid; Chayeh Adam 59:5-6; Aruch Hashulchan 178:10; Birchas Habayis 20:9; Piskeiy Teshuvos 178:4; see Q&A for definition of courtyard

[84] Piskeiy Teshuvos 178 footnote 13

[85] See M”B 178:12 “Under one roof”; SSH”K 54:27 footnote 33 in name of Rav SZ”A; Or Letziyon 2:12-16; Vezos Habracha ibid in name of other Gedolei Haposkim; Shevet Hakehasi 3:77; Pischeiy Halacha 6 footnote 85; Piskeiy Teshuvos 178:4 footnote 15

[86] Seder 9:19-20; Luach 6:19-20; Admur 178:9; Ketzos Hashulchan 57:8-9; Piskeiy Teshuvos 178:14

[87] Seder 9:19; Luach 6:19; Admur 178:9; Michaber 178:2; Rambam Brachos 4:5 [even if had in mind]; Raavad on Rambam ibid [only if did not have in mind; Yerushalmi Brachos 6:8; M”A 178:5; Beis Yosef 178; Beir Hagoleh 178:2; P”M 178 A”A 5 [if can see original location no need repeat]; M”B 178:25; 42; Kaf Hachaim 178:12 and 13; Ketzos Hashulchan 57:8; Piskeiy Teshuvos 178:14

[88] Implication of Admur and all Poskim ibid, and so is explained in Halacha 4B. However, see other opinions brought there in footnotes who require the blessing to be repeated even if one can see his original location if he did not have in mind to make the switch.

[89] Ketzos Hashulchan 57:8; See continuation of this paragraph

[90] Kaf Hachaim 178:12

[91] Seder ibid, Parentheses in original; Admur 178:9

[92] Seder ibid; Luach ibid; Admur ibid; Raavad ibid; Ketzos Hashulchan 57:8; See Kaf Hachaim 178:13

[93] Admur 178:9

[94] Seder 9:20; Luach 6:20; Admur 178:9; Elya Raba 178:6 based on M”A 178:9; Kaf Hachaim 178:28

[95] Seder ibid; Conclusion of Admur 178:9 due to Safek Brachos; Elya Raba 178:6; Ben Ish Chaiy Behalosecha 10; Kaf Hachaim 178:12-13, 28 and 31; Piskeiy Teshuvos 178:14

Other opinions in Admur: Some Poskim rule that one must always repeat the blessing by the fruit of each tree even if he can see his original area.[Yeish Mi Shemachmir in Admur 178:9; Taz 178:9, brought and negated in Elya Raba 178:6; M”B 178:38 and Shaar Hatziyon 178:31; This opinion was omitted from Seder and Lauch ibid] Practically, Safek Brachos Lihakel. [Admur ibid]

[96] Seder 9:20; Luach 6:20; Admur 178:9 [in case of “Im Hayah Began”; M”A 178:9; Michaber 178:3 in name of Yeish Mi Sheomer; Orchos Chaim Brachos 18; Kaf Hachaim 178:27; Ketzos Hashulchan 57:9

[97] Ketzos Hashulchan 57:9

[98] Implication of Admur ibid that only by Eino Mukaf Mechitzos is seeing original place required; M”A 178:9; Elya Raba 178:6; Chayeh Adam 59:13; P”M 178 A”A 5; Beis Menucha 178:5; Derech Hachaim 5; Kaf Hachaim 178:12 and 13 that so is implication of Beis Yosef 178, and 178:28            

[99] See Ketzos Hashulchan 57:9 that it has the status of one room, by which intent is not required; So also rules Piskeiy Teshuvos 178:14, however, see there footnote 69 that he writes that according to Admur 178:1 intent is required, Vetzaruch Iyun how he came to this conclusion from that Halacha which makes no mention of the subject of eating in a fenced field

[100] Admur ibid; Beis Yosef 178; Chesed Lealafim 178:6; Ben Ish Chaiy Behalosecha 10; Kaf Hachaim 178:29

If one decided to eat the new fruit prior to finishing the old fruit: Based on Chapter 7 Halacha 19C and Admur 206:9, in such a case a new blessing is not to repeated even if he did not have the new fruit in mind. [Kaf Hachaim ibid in his own opinion] However, if we view this as Cheder Lecheder as writes the next reason, then a blessing should be repeated even in such a case.

[101] See Ketzos Hashulchan 57:9

[102] Seder 9:20; Luach 6:20; Admur 178:9; Michaber 178:3; Orchos Chaim Brachos 18; Ketzos Hashulchan 57:9

[103] Seder ibid; Luach ibid; Admur ibid; Olas Tamid 178:2; Elya Zuta 178:3; Even Haozer 178:2; Mamar Mordechai 178:10; Chayeh Adam 59:14; Kaf Hachaim 178:30-31

Other opinions: Some Poskim rule that even this case is viewed as one room to another and not like a house to a house. [Levush 178, brought and negated in Poskim ibid]

[104] Ketzos Hashulchan 57:9; See Poskim in previous case of unfenced garden; See next footnote

[105] Ketzos Hashulchan 57:9; Vetzaruch Iyun from Admur 178:9 and Seder 9:19 who omits this Heter of sight from this scenario, even though it was mentioned in the previous scenario! See also Kaf Hachaim 178:31 who implies that by Mukafim seeing original location never helps, however, perhaps this is just due to a technicality issue, as usually Mukafim is with a wall, and hence it is physically not possible to see the original location, and thus there is no dispute. On the other hand, perhaps by Mukafim we rule like Taz ibid who states regarding an open field that seeing original location never helps.

[106] Kaf Hachaim 178:13 and 31

[107] Pischeiy Teshuvah 6 footnote 6; Piskeiy Teshuvos 178:14; See Vezos Habracha 6

[108] See Seder 9:17; Luach 6:17; Admur 178:4; 183:12; Michaber 178:4; Rambam Brachos 4:1; M”A 178:11; M”B 178:42; Kaf Hachaim 178:33; Ketzos Hashulchan 41:2-3; Piskeiy Teshuvos 178:16-17; So rule regarding open field if one has in mind, and the same applies even more so to travel: Seder 9:19; Luach 6:19; Admur 178:9; Raavad on Rambam Brachos 4:5; Yerushalmi Brachos 6:8; M”A 178:5; Beis Yosef 178; Beir Hagoleh 178:2

[109] Beis Yisrael O.C. 121; Betzel Hachochma 6:73-74; Piskeiy Teshuvos 178:17

[110] M”B 178:42; Piskeiy Teshuvos 178:16 footnotes 78-83; See regarding that Shinuiy Makom applies even if the food is in his hands: Seder 9:11; Luach 6:11; Admur 178:1; Chayeh Adam, brought in M”B 178:39; Ketzos Hashulchan 57:1; Piskeiy Teshuvos 178:15; See Kuntrus Achron 178:1

[111] If one ate more than a Kezayis, then by Hamotzi it is even initially permitted to continue eating outside. However, by Meiyn Gimel, this matter is relevant to the same dispute discussed in Halacha 2D, and initially one should not travel, although if he does so we rule Safek Barchos Lihakel not to repeat the blessing.

[112] See Halacha 1C!

[113] Igros Moshe 2:57; Betzel Hachochmah 6:73; Or Letziyon 2:12-15; Piskeiy Teshuvos 178:16 and 17 footnote 88; Furthermore, Some Poskim rule that if the food is in one’s hands when he changes location, then there is no need to repeat the blessing, and the above law of Shinuiy Makom only applies if the food is not with him when he moves away. [Kaf Hachaim 178:1 and 15 and 21; See Birchas Habayis 20:9 that one is not required to repeat the blessing if when eating while walking even if he goes to another home] Other Poskim rule that so long as one continues eating the same food, and eats each and every bite within Toch Kdei Dibbur, then a new blessing is not to be repeated even if he changed locations as its all considered one eating. [Igros Moshe 2:57 based on M”A 217:3 and 8:18 and M”B 178:37]

[114] See Piskeiy Teshuvos ibid footnote 79

[115] Piskeiy Teshuvos ibid

[116] See Piskeiy Teshuvos 178:16-17 and footnote 84

[117] Chayeh Adam, brought in Shaar Hatziyon 178:38

[118] M”B ibid in negation of Chayeh Adam; Betzel Hachochma 6:73-74

[119] Betzel Hachochmah 6:73-74; Piskeiy Teshuvos 178:17

[120] Beis Yisrael O.C. 121; Betzel Hachochma 6:73-74; Piskeiy Teshuvos 178:17

[121] Seder 9:11; Luach 6:11; Admur 178:1; 273:2 regarding Kiddush; Rama 178:1; Ketzos Hashulchan 57:1; Piskeiy Teshuvos 178:5

[122] Seder 9:12 in parentheses regarding sight, Luach 6:12; Admur 178:1; Vetzaruch Iyun why Admur in 9:11 omits this condition!

[123] See Biur Halacha 178:1 “Bibayis Echad”; Shevet Halevi 1:205; Piskeiy Teshuvos 178:7

[124] Admur 273:2; Rav Anan Bar Tachlifa Pesachim 101a; M”B 178:12

[125] Seder 9:12; Luach 6:12; Admur 178:1 and 273:2 regarding kiddush; M”A 178:2; Raavad Brachos 4:3; Machatzis Hashekel 178:2; Chayeh Adam 59:6; M”B 178:12; Kaf Hachaim 178:4; Ketzos Hashulchan 57:2; Piskeiy Teshuvos 178:5-6

Other opinions: Some Poskim rule that having sight of one’s original location of the eating is not effective in saving one from needing to repeat the blessing and hence whenever one changes location from room to room or house to house or from inside and outside, then the blessing must be repeated even if he could see his original location. [Opinion in Admur 273:2 regarding Kiddush; Even Haozer 178; Zechor Leavraham 60; Shaareiy Teshuvah 178:1; Kaf Hachaim 178:4] Accordingly, some Poskim conclude that one should initially never change locations even if he can still see his original eating location in order to avoid entering into this dispute, although Bedieved if one did so, then the blessing is not to be repeated. [Kaf Hachaim 178:4]

[126] Ketzos Hashulchan 57 footnote 2 and 81 footnote 6 based on P”M 178 M”Z regarding Birchas Hamazon that 4 Amos radius is considered Mekomo, however, see there tat he negates considering the entire home or room as Daled Amos; See Q&A!

[127] Ketzos Hashulchan 57 footnote 2 and 81 footnote 6

[128] This applies so long as one can see through the glass of the window. [Lev Chaim 3:15] However, a tainted window which one cannot see through, must be left open. [Piskeiy Teshuvos 178:6 footnote 24]

[129] As otherwise, by the time he reaches the window he has already passed an area in which he can no longer see his original location, and one must be able to see his original location throughout the time. [Ketzos Hashulchan 57 footnote 2 and 81 footnote 6]

The law if one closed the window and can no longer see: See Ketzos Hashulchan 81 footnote 6 who questions this matter and concludes with Safek Brachos Lihakel. However, see Piskeiy Teshuvos 178:6 footnote 24 based on P”M, brought in Biur Halacha”Lipesach Beiso” that if the door or window is now closed and he can thus no longer see his original location, then the blessing must be repeated.

[130] Seder ibid; Luach ibid; Admur ibid and 273:2; M”A 273:3; Machatzis Hashekel 178:2; Chayeh Adam 59:6; M”B 178:12; Kaf Hachaim 178:4

[131] Seder ibid; Luach ibid; Admur 178:1; Michaber 178:2; Tur 273 in name of Rav Sar Shalom regarding Kiddush; Maggid Mishneh Shabbos 29:8 in name of Geonim; Chayeh Adam 59:5-6; Aruch Hashulchan 178:10; Birchas Habayis 20:9; Piskeiy Teshuvos 178:4;

Other opinions: See next footnote; See Piskeiy Teshuvos 178:5 footnote 20 and 178:14 who applies this Safek even if he went from inside to outside by the street, or by an open field, however, not if he went to his Chatzer.

[132] Admur 273:2 regarding Kiddush; Admur 195:1 regarding Zimun; Ketzos Hashulchan 57 footnote 2; Omitted from Seder, Luach and Admur ibid, Vetzaruch Iyun Gadol [see Piskeiy Teshuvos 178 footnote 17 who brings a discrepancy in Admur although seemingly mixing up the sources]!

Other opinions: Some Poskim rule that seeing one’s original location only helps if one went from one room to another within the same house, however it does not help if one went from one house to another house in which case the blessing must be repeated even if he can still see his original location. [See M”B 178:12 that this matter is Safek in Achronim; M”B 178:39; Implication of Seder, Luach and Admur ibid who omits “Mibayis Lebayis”; Piskeiy Teshuvos 178:4-5 that so rule majority of Poskim!] Other Poskim rule that when going from house to house it only helps if one also had intent to do so. [Levushei Serud 178; Derech Hachaim, brought in Shaar Hatziyon 178:9; See however M”B 178:39] See also similarly that some Poskim rule that one must always repeat the blessing by the fruit of each tree even if he can see his original area. [Yeish Mi Shemachmir in Admur 178:9; Taz 178:9, brought and negated in Elya Raba 178:6; M”B 178:38 and Shaar Hatziyon 178:31; This opinion was omitted from Seder and Lauch ibid, although practically, Admur rules Safek Brachos Lihakel.] Piskeiy Teshuvos 178:5 and 14 concludes to Lechatchila be Machmir even if Roeih Mekomo, to not go to another area, although bedieved, Safek Brachos Lihakel.

[133] Admur 195:1 regarding Zimun; Ketzos Hashulchan 57 footnote 2 based on Admur 273 who writes that seeing original area follows the law of Zimun; Omitted from 273:3; Piskeiy Teshuvos 178:5 footnote 17 and 20

[134] M”B 178:12

[135] Seder ibid; Luach ibid; Admur 178:1; Implication of M”A 178:2

[136] Piskeiy Teshuvos 178:6

[137] Ketzos Hashulchan 57 footnote 2 and 81 footnote 6 based on P”M 178 M”Z regarding Birchas Hamazon that 4 Amos radius is considered Mekomo, however, see there tat he negates considering the entire home or room as Daled Amos

[138] Aruch Hashulchan 178:10; Pischeiy Halacha 6 footnote 83

[139] Ketzos Hashulchan 57 footnote 2 and 81 footnote 6; Piskeiy Teshuvos 178:6

[140] Chayeh Adam 59:6; Piskeiy Teshuvos 178:6 footnote 22

[141] See Ketzos Hashulchan 81 footnote 6 who questions this matter and concludes with Safek Brachos Lihakel. However, see Piskeiy Teshuvos 178:6 footnote 24 based on P”M, brought in Biur Halacha”Lipesach Beiso” that if the door or window is now closed and he can thus no longer see his original location, then the blessing must be repeated.

[142] Ashel Avraham Butchach 195; Piskeiy Teshuvos 178:6

[143] Sdei Chemed Asifas Dinim Mareches Zayin Os Vav; Shearim Hametzuyanim Behalacha 45:8; Piskeiy Teshuvos 178 Footnote 24

[144] Ashel Avraham Butchach Tinyana 195; Piskeiy Teshuvos 178 Footnote 24

[145] Seder 9:13; Luach 6:13; Admur 178:2; Michaber and Rama 178:2; Or Zarua end of 158; Hagahos Semak 151; Braisa Pesachim 101b; See Kaf Hachaim 178:7 and 16; Ketzos Hashulchan 57:4; Piskeiy Teshuvos 178:8

[146] Betzeil Hachochma 6:71; Piskeiy Teshuvos 178:8

[147] The reason: When a member of the group has remained in the original area it is considered as if they have not uprooted at all from their area, as since their friends have remained, their Kevius has also remained here and it is not considered an uprooting from their place. [Admur 178:2]

[148] Rama ibid; Setimas Admur and Kol Haposkim; M”A 178:3; Elya Raba 178:4 in name of many Poskim; M”B 178:27; Kaf Hachaim 178:16 and 21 that so is Haskamas Hachronim; Piskeiy Teshuvos 178:8

Other opinions: Some Poskim rule that a Chaburah is not effective for foods that do not require an after blessing to be recited in their area of eating, such as Borei Nefashos foods, and hence one must repeat the before blessing on all Borei Nefashos foods upon returning to ones original location even if his group remained there in the interim. [Taz 178:6; Bach 178; Beis Yosef 178; Kaf Hachaim ibid; Shulchan Hatahor 178:3; See Piskeiy Teshuvos 178:8] However, perhaps even according to this opinion, if one ate less than a Kezayis of bread a Chaburah would help to save the blessing. [Hagahos Rav Akiva Eiger 178 leaves in doubt; Ashel Avraham Butchach 178’ Birchas Habayis 20:13]

[149] Setimas Admur ibid; M”A 178:3; Implication of all Poskim who rule like Rav Sheishes that drinking and eating have the same law; Kaf Hachaim 178:9

Other opinions: Some Poskim rule that a Chaburah is not effective for drinking, and hence one must repeat the before blessing on the drink upon returning to his original location even if his group remained there in the interim. [Bach 178, brought and negated in Kaf Hachaim ibid]

[150] Seder ibid; Luach ibid; Admur ibid; M”A 178:7; Elya Raba 178:4; Chayeh Adam 59:3; Chesed Lealafim 178:1; M”B 178:31; Kaf Hachaim 178:21; Ketzos Hashulchan 57:4

[151] Admur ibid that the above applies also from one room to another room; Omitted from Seder and Luach ibid

[152] See Kaf Hachaim 178:7; Piskeiy Teshuvos 178:8 in length for all definitions

[153] Maharikash; Zechor Leavraham 60; Piskeiy Teshuvos 178:8

[154] Erech Hashulchan 178:3; Machazik Bracha 178:2; Beis Menucha 178:4

[155] Shaar Hatziyon 178:1; Birchas Habayis 20:7; Kaf Hachaim 178:7

[156] Betzeil Hachochma 6:71; Piskeiy Teshuvos 178:8

[157] Betzeil Hachochma 6:71; Piskeiy Teshuvos 178:8

[158] Shulchan Hatahor 178:3; Piskeiy Teshuvos 178:8

[159] Birchas Habayis 20:7; Betzeil Hachochma 6:71; Piskeiy Teshuvos 178:8

[160] Seder 9:18; Luach 6:18; Admur 178:8; 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; Piskeiy Teshuvos 178:2 footnote 5; See Tehila Ledavid 178:1

[161] The definition of Kevius: Kevius is defined as one establishing himself over the food or beverage on a table, rather than eating it as a temporary snack. This entails one intending to spend some time over the food or beverage in the original location just as one who establishes himself over a meal. [Ketzos Hashulchan 57 footnote 8]

[162] Seder ibid and 3:16; Luach ibid; Admur 213:1

[163] Piskeiy Teshuvos 178:2 footnote 5; See there that this applies even if he drank less than a Revius, if he was Koveia

[164] Luach ibid; Ketzos Hashulchan 57footnote 8

[165] Admur 178:8 in parentheses; See Piskeiy Teshuvos 178:2

[166] Ketzos Hashulchan 57 footnote 8

[167] Implication of all Poskim ibid, as Admur 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

[168] See Admur 273:4; 178:1; Seder Birchas Hanehnin 9:11-14; Rama 273:1; M”A 273:2; Piskeiy Teshuvos 178:4 footnote 14; SSH”K 54 footnote 33

Explanation: The laws of repeating the before blessing when leaving and then reentering a Sukkah in the midst of an eating or drinking session follows the same laws as any other time during the year in which we differentiate between one who goes from one room to another in the same home versus one who goes from outside to inside or vice versa. Thus, the law by a sukkah is dependent on where the Sukkah is located, and if it can be considered and defined as another room of the home, or is considered a courtyard of the home. Practically, in the laws of Kiddush Bemakom Seuda, Admur rules as we stated above and differentiates between whether the sukkah is found adjacent to the entrance of the home or in the courtyard, and so we differentiate above. The Poskim of today clarify that a backyard which is closed by all sides is treated like another room of the home and is not defined as a courtyard. However, seemingly this only applies by a backyard that does not have an entrance of the outside, as otherwise it is similar to a regular Chatzer, and certainly a front yard from which one leaves to the outside has the status of a Chatzer. Vetzaruch Iyun, as from some Poskim of today it is implied that even the front yard is the status of another room if it is completely enclosed.

[169] 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]

[170] Ashel Avraham Butchah Tinayna 475

[171] 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.

[172] Ashel Avraham Butchah Tinayna 475; Vetzaruch Iyun why he makes no mention of the law by a Chabura!

[173] 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]

[174] See Biur Halacha 178:1 “Bibayis Echad”; Shevet Halevi 1:205; Piskeiy Teshuvos 178:7

[175] See Admur 178:2; Seder 9:13

[176] 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.

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