Repeating blessing over food when going back to Sukkah after entering saferoom due to a siren:[1]

In the event that one needed to leave the Sukkah and enter a safe room [i.e. bomb shelter] due to a siren, then regarding repeating the blessings over food upon returning to the sukkah this matter is dependent on whether one had to go from the Sukkah to outside the house in the process of going to the saferoom, or one simply went from his Sukkah which is “in” his home to a saferoom which is also in his home. The following are the applicable laws:

Case 1: “In home” Sukkah & Saferoom: If the Sukkah is located in your porch, or your backyard which is completely closed from all sides and does not have an entrance to the outside, and your saferoom is likewise in your house or backyard, then upon returning to your Sukkah the blessings over food are not to be repeated, although you should initially have in mind whenever you say a blessing over food in the Sukkah to also intend to eat in the home if you so choose [even though in actuality you will only be eating in the sukkah, if you are a male]. Certainly, if your sukkah is built directly adjacent to an entrance to your home [such as a sliding door of a porch] and the safe room is inside your house, then the blessing over food is not to be repeated.

Case 2: Sukkah or saferoom is located in front yard or outside property: If the sukkah or saferoom is located in one’s front yard from which one leaves 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 after returning from the saferoom to the Sukkah 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. However, one does not repeat the blessing of Mezonos, Hamotzi, Hagafen, or Haeitz of seven species unless he has yet to eat a Kezayis [with exception to Hamotzi, in which case even if he ate less than a Kezayis the blessing is not repeated if he returns shortly[2]] prior to initially leaving the sukkah in middle. 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. 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. 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.

Blessing of Leishev Basukkah:[3] The blessing of Leishev Basukkah is never to be repeated unless one only returned to the Sukkah after 2 hours.

Kiddush & Hamotzi:[4] In the event that he had to leave the Sukkah to the saferoom after Kiddush but before Hamotzi, then in the event that the Sukkah and saferoom are “inside” the house [i.e. case 1 above] then everyone is Yotzei Kiddush and may proceed with Hamotzi [although they should all initially explicitly have in mind to enter the saferoom if needed before Kiddush is said[5]].[6] In the event that the Sukkah or saferoom are not “inside” the house [i.e. case 2 above] then the person who said Kiddush is not required to repeat Kidddush so long as he drank a Revius of wine of Kiddush.[7] However, the listeners must repeat Kiddush if a long delay was made.[8] If they did not delay very long, and quickly returned to the Sukkah, then the Kiddush remains valid.[9]

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[1] 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.

[2] See Admur 178:8 in parentheses; Seder Birchas Hanehnin 9:18; Luach 6:18; Ketzos Hashulchan 57:7; See Yaavetz in Mur Uketzia that a short Hefsek is never considered invalidating for the blessing, even by Borei Nefashos foods and so rules Igros Moshe 5:17; See Piskeiy Teshuvos 178:2

[3] See Admur 639:13; M”A 639:17, Magid Mishneh 6:12, Ravayah 644, Ritva Sukkah 45b; See M”B 639:46 and Shaar Hatziyon 639:91; Piskeiy Teshuvos 639:19; Admur 8:24 regarding Tzitzis “several hours”; 25:29 regarding Tefillin “2-3 hours”; Ketzos Hashulchan 7 footnote 17; Igros Kodesh 3:210, printed in Shulchan Menachem 1:3;

[4] See Admur 273:5

Background and sources: It is forbidden to switch areas and make a long delay between Kiddush and Hamotzi, even if one plans to return and eat in the original area of Kiddush, and doing so invalidates the Kiddush. [Admur 273:5] However, if no delay is made, then some Poskim rule that it does not invalidate the Kiddush, if one switched rooms in-between and returned to eat the meal in the original Kiddush room. [Kneses Hagedola 273 and Yad Melachi, brought in M”B 273:12 and Biur Halacha 273:3 “Lialter”; Possible understanding of Admur 273:5, as explains Biur Halacha ibid; Kitzur Halachos 273 footnote 5 and 12] The reason for this is because Kiddush and wine both require an after blessing to be said in their place of drinking, and hence leaving to another area is not considered Hesech Hadaas. [Biur Halacha ibid] This certainly applies if the matter is being done for the sake of the meal. [M”B ibid; Kaf Hachaim 273:25] However, other Poskim rule that switching rooms in between does invalidate the Kiddush, even if one returns to eat in the original room, and did not delay at all in-between. [Possible understanding of Admur ibid; Nachals Tzvi and Pesach Davar in length, brought in M”B ibid and Biur Halacha 273:3 “Lialter”] Practically, one is to be very careful in this matter, not to even switch rooms between Kiddush and Hamotzi. [M”B ibid; Biur Halacha ibid]

[5] See next footnote

[6] See Admur 273:2 that if one had in mind to eat in another room, then if one entered into the room it is not considered to be an interval and people in a Sukkah usually always have in mind to enter the home to bring food, use the bathroom, or saferoom if necessary; See Teshuvah of Rav Raskin in his notes on the Siddur

[7] See Admur 273:7-9 that if one drinks a Revius of wine, in addition to the Rov Revius that is required for Kiddush, he fulfills his obligation according to all, and even if he drinks only a Revius of wine, some Poskim rule he fulfills his obligation.

[8] Admur ibid in his understanding of M”A ibid; Chayeh Adam 6:21; Poskim in M”B 273:12-13 and Shaar Hatziyon 13; Ketzos Hashulchan ibid footnote 11

Other opinions: Some Poskim rule that if he returns to his area to eat, then he fulfills his obligation. [Kneses Hagedola 273:9, brought in M”B 273:12; Tosefes Shabbos 273:8; Implication of Machatzis Hashekel on M”A ibid who explains that he refers to the story with Rav Huna in he ate in a new place; Kaf Hachaim 273:25 regarding Bedieved; M”B in Shaar Hatziyon ibid concludes he is not sure of the final ruling]

[9] M”B ibid; Biur Halacha ibid; Ketzos Hashulchan 81 footnote 11 in name of Biur Halacha ibid; Piskeiy Teshuvos 273:2 footnote 24;  See also Admur 178:8 and in Seder Birchas Hanehnin 9:18

Background: Biur Halacha 273:3 “Lealter” that even Admur and Poskim in previous footnote agree that leaving a room and then returning to that room is only an interval if one delayed a while until he ate [see there in length], and so is implied from the wording of Admur ibid; Ketzos Hashulchan 81 footnote 11 in name of Biur Halacha ibid, although he concludes that by the day Kiddush one is to be stringent to repeat the Kiddush, saying of Hagafen, even if he returned back to the room right away.

Other opinions: Some Poskim rule that if even if he returns to his area to eat right away he must repeat Kiddush since he left the room. [Pesach Devir in name of Nachals Tzevi, brought in Biur Halacha ibid]