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Pesachim 102

1) HALACHAH: SHINUY MAKOM

OPINIONS: The Gemara discusses whether a person is required to recite a new Berachah when he began eating in one place and then moved to another place. The subject is a matter of dispute among the Tana'im and Amora'im. According to Rebbi Yehudah, one must recite a new Berachah in the second place. The Rabanan, though, maintain that one only needs to recite a Berachah for foods which do not normally require a Berachah Acharonah in the original place. When one eats foods that do require a Berachah Acharonah in the original place, one does *not* need to recite a new Berachah in the new place (the reason is because when eating such foods, one's intention in eating them in the new location is to add to the previous meal, making it a continuation of his meal in the first location -- see Background to Daf 101). This is how Rav Chisda rules. What is the Halachah?

(a) The RASHBAM and the ROSH (10:6) rule like Rav Chisda, since the Gemara itself states that a Beraisa supports his opinion. Furthermore, he is following the opinion of the majority (the Rabanan).

The Rosh and Tosfos add that if a person does go from one place to another in the midst of eating an item which does not require a Berachah Acharonah in its place (and thus he needs to recite a Berachah Rishonah in the new location), he does *not* need to recite a Berachah *Acharonah* for the food he ate in the original place. The reason is because Shinuy Makom, changing one's place, is considered only a "Hesech ha'Da'as" (an *interruption*), which warrants a new Berachah Rishonah, but it is not considered an "Akirah" (a *termination*) of his first meal. Eating the food in a new place is not the beginning of a new meal; rather, it is a continuation of the original meal, but with an interruption.

(b) The RIF, however, rules like Rav Sheshes, that one must always make a new Berachah, because Rebbi Yehudah in the earlier Beraisa clearly supports Rav Sheshes. Even though the Rabanan argue with Rebbi Yehudah, their opinion is not taken into consideration because their opinion does not actually appear anywhere explicitly (it is only inferred), and we do not rely on the Gemara's assertion that there exists Rabanan who argue with Rebbi Yehudah.

This is also the ruling of the RAMBAM (Hilchos Berachos 4:4). The Rambam is also stringent regarding a Berachah *Acharonah*. If a person goes to a new place, not only does he need to recite a new Berachah Rishonah in the new place, but he also needs to recite a Berachah Acharonah for what he ate in the first location. The Rambam views a Shinuy Makom as an "Akirah," a total termination of his first meal.

HALACHAH:

1. The SHULCHAN ARUCH (OC 178:1) rules like the RAMBAM, who rules like Rav Sheshes, and is stringent in both respects, requiring a Berachah Acharonah for the food one ate in the original place, and a new Berachah Rishonah for the food one wishes to eat in the new place, even for bread. The REMA, however, rules leniently in both respects, like the ROSH.

The MISHNAH BERURAH (OC 178:28) adds a limitation of this Halachah in the name of the MAGEN AVRAHAM: When we say that if one ate bread (an item which requires a Berachah Acharonah in its original place) he does not need to recite a new Berachah Rishonah, this is only when he ate at least a k'Zayis of bread in the original place.

2. All agree, though, that l'Chatchilah, a person should not change his location while eating, unless he needs to go in order to perform a Mitzvah or unless he had in mind to change his place when he made his original Berachah. According to the SHULCHAN ARUCH, having in mind to change one's place enables one to go from one room to another room in one house. According to the REMA (who rules like Rav Chisda and does not require a new Berachah when eating bread), one may have in mind to go even from one house to *another house* (MISHNAH BERURAH 178:33, 40).

RAV MOSHE FEINSTEIN (IGROS MOSHE OC II:57), who follows the lenient ruling of the Rema, adds that even if one is eating fruit (or other items which normally require a new Berachah if one changes places), he does not need to recite a new Berachah in the new location if he *continues eating as he goes* to the new place and does not stop for a period of "k'Dei Dibur."

3. It should be noted that when the REMA rules like Rav Chisda, that means that b'Di'eved one does not need a new Berachah Rishonah in the new location. What is the Halachah, though, if a person needs to leave his place for the sake of a Mitzvah and he knows that he is going to return? Is it preferable that he make a Berachah Acharonah before he leaves, and begin his meal anew when he returns? Or should he leave without reciting a Berachah Acharonah, and recite it only after he returns and finishes eating?

The BI'UR HALACHAH concludes that it is better not to recite a Berachah Acharonah if one intends to return and eat more, in order to avoid making unnecessary Berachos. Rather, one should leave without reciting a Berachah Acharonah, unless there is a possibility that one will be away for a long time (more than 72 minutes), after which one may not recite a Berachah Acharonah. In such a case he should recite a Berachah Acharonah before he leaves (Bi'ur Halachah, end of DH b'Lo Berachah).

OPINIONS: Rav Chisda says that if a person goes to a new location while eating a food which requires a Berachah Acharonah in its place, one does not need to recite a new Berachah Rishonah in the new location. Which items require a Berachah Acharonah in the place where the food was eaten ("Te'unim Berachah Achareihem bi'Mekoman")?

(This question is relevant in two important ways. First, for which foods does a person need to recite a Berachah Acharonah in the same place where he ate? Second, for which foods does a person need to recite a new Berachah Rishonah if he changed places?)

(a) The RASHBAM writes that this phrase refers to all foods of the Shiv'as ha'Minim. This is also the ruling of the RAMBAM (Hilchos Berachos 4:1).

(b) TOSFOS (101b) and the ROSH (10:6) write that this refers only to foods made from grain.

(c) The RASHBA (Berachos 53b) rules that only *bread* is considered an item which requires a Berachah Acharonah in its place.

HALACHAH: The SHULCHAN ARUCH (OC 178:5) cites the opinion of the Rambam (a) and the opinion of Tosfos and the Rosh (b). The REMA cites the Rashba's opinion (c). The VILNA GA'ON rules like Tosfos, that bread and other foods made of grain require a Berachah Acharonah in the original place.

The MISHNAH BERURAH (178:45), therefore, rules that a person should be stringent and, l'Chatchilah, should recite a Berachah Acharonah in the original place whenever he eats any of the Shiv'as ha'Minim. One should take on the stringencies of the VILNA GA'ON and not leave his place where he started eating foods of the Shiv'as ha'Minim that are not grain-based, because he might be required to recite a new Berachah Rishonah if he goes to a new place (since according to the Vilna Ga'on such foods are *not* items which require a Berachah Acharonah in the original place).

102b