Level 4 — Daat HaRav (Alter Rebbe) — Siman קע״ח · אֵיזֶה דְּבָרִים קְרוּיִים הֶפְסֵק בַּסְּעוּדָה

אֵיזֶה דְּבָרִים קְרוּיִים הֶפְסֵק בַּסְּעוּדָה, וּבוֹ ט׳ סְעִיפִים:
הָיָה אוֹכֵל בְּחֶדֶר זֶה וְנָטַל הַמַּאֲכָל בְּיָדוֹ וְהָלַךְ לְחֶדֶר אַחֵר לֶאֱכֹל — צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, שֶׁכֵּיוָן שֶׁעָמַד וְהָלַךְ לְמָקוֹם אַחֵר — עֲמִידָתוֹ זוֹ הִיא גְּמַר אֲכִילָתוֹ, וְזוֹ אֲכִילָה אַחֶרֶת הִיא, וּטְעוּנָה בְּרָכָה בַּתְּחִלָּה אַף עַל פִּי שֶׁלֹּא הִסִּיחַ דַּעְתּוֹ בֵּינְתַיִם. וַאֲפִלּוּ חוֹזֵר לִמְקוֹמוֹ לֶאֱכֹל — צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, שֶׁכֵּיוָן שֶׁשִּׁנָּה מְקוֹמוֹ בֵּינְתַיִם הִפְסִיק אֲכִילָתוֹ. אֲבָל בְּחֶדֶר אֶחָד מִזָּוִית לְזָוִית אֵינוֹ נִקְרָא שִׁנּוּי מָקוֹם, אֲפִלּוּ הוּא טְרַקְלִין גָּדוֹל.
וְאִם מִתְּחִלָּה כְּשֶׁבֵּרַךְ בְּחֶדֶר זֶה הָיָה בְּדַעְתּוֹ לְשַׁנּוֹת מְקוֹמוֹ מֵחֶדֶר לְחֶדֶר בְּאֶמְצַע אֲכִילָתוֹ, אֲפִלּוּ אוֹכֵל בַּחֶדֶר הַשֵּׁנִי מַאֲכָל אַחֵר שֶׁבִּרְכָתוֹ כְּבִרְכַּת הָרִאשׁוֹן — אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ.
וְהוּא שֶׁיִּהְיוּ שְׁנֵי הַחֲדָרִים בְּבַיִת אֶחָד, אֲבָל מִבַּיִת לְבַיִת אוֹ אֲפִלּוּ מִבַּיִת לְחָצֵר — אֵין דַּעְתּוֹ מוֹעֶלֶת כְּלוּם, אֲפִלּוּ נוֹטֵל הַמַּאֲכָל בְּיָדוֹ כְּשֶׁהוֹלֵךְ וְחוֹזֵר וְאוֹכְלוֹ בְּלֹא הֶסַּח הַדַּעַת בֵּינְתַיִם.
וּמִכָּל מָקוֹם, אִם בַּמָּקוֹם שֶׁאוֹכֵל יָכוֹל לִרְאוֹת אֶת מְקוֹמוֹ הָרִאשׁוֹן שֶׁאָכַל שָׁם, אֲפִלּוּ דֶּרֶךְ חַלּוֹן, וַאֲפִלּוּ מִקְצָת מְקוֹמוֹ — אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ אֲפִלּוּ מִבַּיִת לְחָצֵר, וַאֲפִלּוּ לֹא הָיָה כֵן בְּדַעְתּוֹ כְּשֶׁבֵּרַךְ, וַאֲפִלּוּ עַל מַאֲכָל אַחֵר שֶׁבִּרְכָתוֹ כְּבִרְכַּת הָרִאשׁוֹן, אִם הָיָה בְּדַעְתּוֹ לֶאֱכֹל כְּשֶׁבֵּרַךְ, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן ר״ו:

שִׁנּוּי מָקוֹם (Change of place). He was eating in this room, took the food in his hand and went to another room to eat — he must return and bless again, for since he stood up and went to another place, this standing is the completion of his eating, and this is a separate act of eating, requiring a blessing at its start, even though he did not divert his attention in the meantime. And even if he returns to his place to eat — he must return and bless again, for since he changed his place in the meantime he interrupted his eating. But within a single room, from one corner to another, this is not called a change of place, even if it is a large hall (traklin).
And if from the outset, when he blessed in this room, he had in mind to change his place from room to room in the middle of his eating — even if he eats in the second room another food whose blessing is like that of the first — he need not return and bless again.
And this is provided the two rooms are in a single house; but from house to house, or even from house to courtyard — his intention avails nothing, even if he takes the food in his hand as he goes and returns and eats it without diversion of attention in the meantime.
Nevertheless, if at the place where he eats he can see his first place where he ate, even through a window, and even part of his place — he need not return and bless again, even from house to courtyard, and even if he did not have this in mind when he blessed, and even upon another food whose blessing is like that of the first, if he had in mind to eat when he blessed, as will be explained in siman ר״ו.

וְכָל זֶה בְּיָחִיד, אוֹ בִּבְנֵי חֲבוּרָה וְעָקְרוּ כֻּלָּם מִמָּקוֹם לְמָקוֹם, אֲבָל אִם הִנִּיחוּ מִקְצָתָם בִּמְקוֹמָם, אֲפִלּוּ אֶחָד מֵהֶם, וְהַשְּׁאָר הָלְכוּ כֻּלָּם, אֲפִלּוּ לְבַיִת אַחֵר, אֲפִלּוּ אֵינוֹ סָמוּךְ לְבַיִת זֶה, כְּשֶׁהֵם חוֹזְרִים אֵין צְרִיכִים לְבָרֵךְ עַל מַה שֶּׁיֹּאכְלוּ כָּאן כְּאִלּוּ לֹא עָקְרוּ מִמְּקוֹמָם כְּלָל בֵּינְתַיִם, כֵּיוָן שֶׁהִנִּיחוּ מִקְצָת חַבְרֵיהֶם נִשְׁאֲרָה קְבִיעוּתָם כָּאן וְאֵין זוֹ עֲקִירָה.
אֲבָל אִם רוֹצִים לֶאֱכֹל בַּמָּקוֹם שֶׁהָלְכוּ — צְרִיכִים לְבָרֵךְ, וְאֵין מוֹעִיל מַה שֶּׁהִנִּיחוּ מִקְצָת חַבְרֵיהֶם בְּחֶדֶר זֶה לְמַה שֶּׁיֹּאכְלוּ בְּחֶדֶר אַחֵר:

בְּנֵי חֲבוּרָה (Members of a company). And all this concerns an individual, or members of a company (havoura) who all moved from place to place; but if they left some of them in their place, even one of them, and the rest all went, even to another house, even one not adjacent to this one — when they return, they need not bless upon what they will eat here, as though they had not moved from their place at all in the meantime, for since they left some of their fellows, their fixation (kevi'ut) remains here and this is not a departure (akira).
But if they wish to eat at the place to which they went — they must bless, and their having left some of their fellows in this room avails nothing for what they will eat in another room.

וְכָל זֶה בִּדְבָרִים שֶׁאֵין טְעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם, כְּגוֹן כָּל אֹכֶל וּמַשְׁקֶה שֶׁבִּרְכָתָם הָאַחֲרוֹנָה הִיא "בּוֹרֵא נְפָשׁוֹת רַבּוֹת", שֶׁאֵין צָרִיךְ לְבָרֵךְ בְּרָכָה אַחֲרוֹנָה בִּמְקוֹם אֲכִילָה אוֹ שְׁתִיָּה, אֶלָּא רַשַּׁאי לַעֲמֹד מִמְּקוֹמוֹ קֹדֶם שֶׁיְּבָרֵךְ וְלֵילֵךְ לְמָקוֹם אַחֵר לְבָרֵךְ שָׁם, לְפִיכָךְ, עֲמִידָתוֹ מִמְּקוֹמוֹ לֵילֵךְ — זֶהוּ גְּמַר סְעוּדָתוֹ, וּכְשֶׁחוֹזֵר וְאוֹכֵל אוֹ שׁוֹתֶה בְּמָקוֹם אַחֵר אוֹ לְאַחַר שֶׁחוֹזֵר לִמְקוֹמוֹ — סְעוּדָה אַחֶרֶת הִיא, וּטְעוּנָה בְּרָכָה שֵׁנִית אַף עַל פִּי שֶׁלֹּא בֵּרַךְ עֲדַיִן בְּרָכָה אַחֲרוֹנָה עַל סְעוּדָה הָרִאשׁוֹנָה.
אֲבָל דְּבָרִים הַטְּעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם, כְּגוֹן פַּת, אוֹ אֲפִלּוּ מַעֲשֵׂה קְדֵרָה מֵחֲמֵשֶׁת הַמִּינִים, אוֹ אֲפִלּוּ פֵּרוֹת מִז׳ הַמִּינִים וְיַיִן, שֶׁבִּרְכָתָן הָאַחֲרוֹנָה הוֹאִיל וְהִיא מֵעֵין ג׳ בְּרָכוֹת שֶׁל בִּרְכַּת הַמָּזוֹן — הִיא חֲשׁוּבָה לְהַצְרִיךְ וּלְבָרֵךְ בִּמְקוֹם אֲכִילָה אוֹ שְׁתִיָּה כְּמוֹ בִּרְכַּת הַמָּזוֹן, לְפִיכָךְ, כְּשֶׁהוּא עוֹמֵד מִמְּקוֹמוֹ לֵילֵךְ לְמָקוֹם אַחֵר — אֵין עֲמִידָתוֹ גְּמַר סְעוּדָתוֹ, שֶׁהֲרֵי צָרִיךְ הוּא לַחֲזֹר לִמְקוֹמוֹ לְבָרֵךְ בְּרָכָה הָאַחֲרוֹנָה, לָכֵן כְּשֶׁחוֹזֵר וְאוֹכֵל וְשׁוֹתֶה אֲפִלּוּ בְּמָקוֹם אַחֵר, עַל דַּעַת סְעוּדָתוֹ הָרִאשׁוֹנָה הוּא אוֹכֵל מִשּׁוּם לְסַיֵּם סְעוּדָתוֹ, וְאֵין צָרִיךְ לוֹמַר כְּשֶׁחוֹזֵר לִמְקוֹמוֹ, וְאֵין צָרִיךְ לְבָרֵךְ בַּתְּחִלָּה אֲפִלּוּ לֹא הִנִּיחַ מִקְצָת חֲבֵרִים.
וְהוּא שֶׁאָכַל כְּבָר כַּזַּיִת, אֲבָל פָּחוֹת מִכַּזַּיִת דִּינָם כִּדְבָרִים שֶׁאֵין טְעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם.
וְיֵשׁ אוֹמְרִים שֶׁמִּין דָּגָן לְבַד טָעוּן בְּרָכָה לְאַחֲרָיו בִּמְקוֹמוֹ, מִפְּנֵי חֲשִׁיבוּתוֹ שֶׁנִּקְרָא מָזוֹן. וְיֵשׁ אוֹמְרִים פַּת בִּלְבַד. וּלְכַתְּחִלָּה יַחֲמִיר בְּכָל שִׁבְעַת הַמִּינִים לְבָרֵךְ בִּמְקוֹמוֹ, וְכֵן בְּדִיעֲבַד אִם שִׁנָּה מְקוֹמוֹ — אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, שֶׁסְּפֵק בְּרָכוֹת לְהָקֵל:

בְּרָכָה אַחֲרוֹנָה בִּמְקוֹמָהּ (A final blessing in its place). And all this concerns things that do not require a final blessing in their place, such as any food or drink whose final blessing is “borei nefashot rabbot,” for which one need not recite the final blessing at the place of eating or drinking, but rather he is permitted to rise from his place before he blesses and go to another place to bless there; therefore, his rising from his place to go — this is the completion of his meal, and when he returns and eats or drinks in another place, or after he returns to his place — it is a separate meal, requiring a second blessing, even though he has not yet recited the final blessing over the first meal.
But things that require a blessing after them in their place, such as bread, or even a cooked dish (ma'aseh kedera) of the five species, or even the fruits of the seven species and wine, whose final blessing — since it is “me'ein shalosh,” of the three blessings of the birkat hamazon — is important enough to require blessing at the place of eating or drinking like the birkat hamazon; therefore, when he rises from his place to go to another place — his rising is not the completion of his meal, for he must return to his place to recite the final blessing; hence, when he returns and eats and drinks even in another place, he eats with the intention of his first meal, in order to complete his meal, and all the more so when he returns to his place, and he need not bless at the start, even if he did not leave some of his fellows.
And this is provided he has already eaten a kazayit; but less than a kazayit, their law is like that of things that do not require a blessing after them in their place.
And there are those who say that only the grain species (dagan) requires a blessing after it in its place, because of its importance, for it is called “mazon.” And there are those who say bread alone. And a priori one should be stringent for all seven species, to bless in one's place; likewise a posteriori, if he changed his place — he need not return and bless, for a doubt concerning blessings is resolved leniently.

וַאֲפִלּוּ הָלַךְ בְּתוֹךְ הַסְּעוּדָה לְבַיִת אַחֵר, וְאוֹכֵל וְשׁוֹתֶה שָׁם דְּבָרִים שֶׁאֵינָם טְפֵלִים לַסְּעוּדָה לְעִנְיַן בְּרָכָה רִאשׁוֹנָה, וְהֻצְרַךְ לְבָרֵךְ עֲלֵיהֶם בַּבַּיִת הָרִאשׁוֹן, כְּמוֹ יַיִן וּפֵרוֹת, כֵּיוָן שֶׁהֵם טְפֵלִים לְעִנְיַן בְּרָכָה אַחֲרוֹנָה וְנִפְטָרִים בְּבִרְכַּת הַמָּזוֹן — עַל דַּעַת סְעוּדָתוֹ הָרִאשׁוֹנָה הוּא אוֹכֵל וְשׁוֹתֶה, וְאֵין צָרִיךְ לְבָרֵךְ עֲלֵיהֶם שָׁם אֲפִלּוּ לֹא אָכַל שָׁם פַּת, וַאֲפִלּוּ לֹא הָיָה בְּדַעְתּוֹ כְּשֶׁבֵּרַךְ "הַמּוֹצִיא" לְשַׁנּוֹת מְקוֹמוֹ בְּאֶמְצַע סְעוּדָתוֹ.
וְאִם אוֹכֵל שָׁם פַּת — מְבָרֵךְ בִּרְכַּת הַמָּזוֹן בַּמָּקוֹם שֶׁגּוֹמֵר אֲכִילַת הַפַּת, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן קפ״ד.
וּמִכָּל מָקוֹם, לְכַתְּחִלָּה אָסוּר לַעֲקֹר כְּלָל מִמְּקוֹמוֹ עַד שֶׁיְּבָרֵךְ בִּרְכַּת הַמָּזוֹן תְּחִלָּה אִם לֹא הָיָה כֵּן בְּדַעְתּוֹ כְּשֶׁבֵּרַךְ "הַמּוֹצִיא", שֶׁכָּל דָּבָר הַטָּעוּן בְּרָכָה לְאַחֲרָיו בִּמְקוֹמוֹ מִפְּנֵי חֲשִׁיבוּתוֹ — טָעוּן לְבָרֵךְ אַחֲרָיו קֹדֶם שֶׁיַּעֲקֹר מִמְּקוֹמוֹ (שֶׁכְּמוֹ שֶׁמּוֹעֶלֶת חֲשִׁיבוּתוֹ שֶׁלֹּא לְבָרֵךְ בְּמָקוֹם אַחֵר — כָּךְ מוֹעֶלֶת חֲשִׁיבוּתוֹ לְבָרֵךְ קֹדֶם שֶׁיַּעֲקֹר לְמָקוֹם אַחֵר, וְאַף שֶׁיֹּאכַל גַּם בַּמָּקוֹם הַשֵּׁנִי וִיבָרֵךְ שָׁם, מַה מּוֹעִיל זֶה לַאֲכִילָה הָרִאשׁוֹנָה שֶׁהָיְתָה טְעוּנָה בְּרָכָה בִּמְקוֹמָהּ לְכַתְּחִלָּה קֹדֶם שֶׁיַּעֲקֹר מִשָּׁם מִשּׁוּם חֲשִׁיבוּת.
אֶלָּא שֶׁאִם כְּבָר עָקַר — אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, שֶׁבָּזֶה לֹא יְתַקֵּן מַה שֶּׁעִוֵּת בַּעֲקִירָתוֹ, אֶלָּא מִשּׁוּם שֶׁצָּרִיךְ לְבָרֵךְ בִּמְקוֹם אֲכִילָה — אוֹכֵל הוּא מְעַט בַּמָּקוֹם הַשֵּׁנִי וּמְבָרֵךְ.
אֲבָל לְכַתְּחִלָּה לֹא יַעֲקֹר בְּלֹא בְּרָכָה, וַאֲפִלּוּ אִם הִנִּיחַ מִקְצָת חֲבֵרִים שֶׁאֵין זוֹ עֲקִירָה אִם הָיָה עָתִיד לַחֲזֹר אֲלֵיהֶם, מִכָּל מָקוֹם, כְּשֶׁהוֹלֵךְ לִגְמֹר סְעוּדָתוֹ בְּבַיִת אַחֵר — הֲרֵי הוּא עוֹקֵר מֵחֲבוּרָתוֹ.
אֲבָל אִם הוֹלֵךְ עַל דַּעַת לַחֲזֹר לִמְקוֹמוֹ לִגְמֹר סְעוּדָתוֹ — אֵין זוֹ עֲקִירָה בִּדְבָרִים הַטְּעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם, אֲפִלּוּ לֹא הִנִּיחַ מִקְצָת חֲבֵרִים. וּמִכָּל מָקוֹם, צָרִיךְ שֶׁיֵּלֵךְ עַל דַּעַת לֶאֱכֹל שָׁם, כְּמוֹ שֶׁיִּתְבָּאֵר.
וַאֲפִלּוּ הוֹלֵךְ שֶׁלֹּא עַל דַּעַת לַחֲזֹר) אִם מִתְּחִלָּה כְּשֶׁבֵּרַךְ "הַמּוֹצִיא" הָיָה בְּדַעְתּוֹ לִגְמֹר בְּבַיִת אַחֵר — מֻתָּר, שֶׁהֲרֵי מִתְּחִלָּה לֹא קָבַע בְּמָקוֹם זֶה כָּל סְעוּדָתוֹ, וּכְמוֹ שֶׁנּוֹהֲגִים הוֹלְכֵי דְּרָכִים שֶׁאוֹכְלִים דֶּרֶךְ הִלּוּכָם וְיוֹשְׁבִים וּמְבָרְכִים בִּמְקוֹם סִיּוּם אֲכִילָתָם, מִפְּנֵי שֶׁלְּכָךְ נִתְכַּוְּנוּ מִתְּחִלָּה שֶׁלֹּא לִקְבֹּעַ מָקוֹם לַאֲכִילָתָם בַּמָּקוֹם שֶׁבֵּרְכוּ "הַמּוֹצִיא" וְהִתְחִילוּ שָׁם לֶאֱכֹל:

הָלַךְ לְבַיִת אַחֵר (He went to another house). And even if he went, in the middle of his meal, to another house, and eats and drinks there things that are not subordinate to the meal with respect to the first blessing, and would have had to bless upon them in the first house, such as wine and fruits — since they are subordinate with respect to the final blessing and are covered by the birkat hamazon — he eats and drinks with the intention of his first meal, and need not bless upon them there, even if he did not eat bread there, and even if he did not have in mind, when he blessed “HaMotzi,” to change his place in the middle of his meal.
And if he eats bread there — he recites the birkat hamazon at the place where he finishes eating the bread, as will be explained in siman קפ״ד.
Nevertheless, a priori it is forbidden to depart at all from one's place until he first recites the birkat hamazon, if he did not have this in mind when he blessed “HaMotzi,” for anything that requires a blessing after it in its place because of its importance — requires blessing after it before he departs from his place (for just as its importance operates so as not to bless in another place — so its importance operates to bless before he departs to another place; and even though he will also eat at the second place and bless there, what does this avail the first act of eating, which required a blessing in its place a priori, before he departed from there, because of its importance?
Only, if he has already departed — he need not return and bless, for by this he will not repair what he spoiled by his departure; but because he must bless at the place of eating — he eats a little at the second place and blesses.
But a priori he shall not depart without a blessing, and even if he left some of his fellows — which is not a departure if he was to return to them — nevertheless, when he goes to complete his meal in another house, behold he departs from his company.
But if he goes with the intention of returning to his place to complete his meal — this is not a departure regarding things that require a blessing after them in their place, even if he did not leave some of his fellows. Nevertheless, he must go with the intention of eating there, as will be explained.
And even if he goes without the intention of returning) — if from the outset, when he blessed “HaMotzi,” he had in mind to finish in another house — it is permitted, for from the outset he did not fix his whole meal in this place, and as travelers do, who eat along their way and sit and bless at the place where they finish their eating, because such was their intention from the outset: not to fix a place for their eating at the place where they blessed “HaMotzi” and began to eat there.

וְכָל זֶה כְּשֶׁהוֹלֵךְ לְבַיִת אַחֵר לֶאֱכֹל שָׁם, אֲבָל אִם אֵינוֹ הוֹלֵךְ לֶאֱכֹל שָׁם, אַף עַל פִּי שֶׁהָיָה בְּדַעְתּוֹ מִתְּחִלָּה לֵילֵךְ שָׁם — אָסוּר לוֹ לַעֲקֹר מִמְּקוֹמוֹ עַד שֶׁיְּבָרֵךְ בִּרְכַּת הַמָּזוֹן, וַאֲפִלּוּ הִנִּיחַ מִקְצָת חֲבֵרִים, גְּזֵרָה שֶׁמָּא יִשְׁכַּח מִלַּחֲזֹר לִמְקוֹמוֹ לְבָרֵךְ, מַה שֶּׁאֵין כֵּן כְּשֶׁהוֹלֵךְ לֶאֱכֹל שָׁם, שֶׁמְּבָרֵךְ בַּמָּקוֹם שֶׁגּוֹמֵר סְעוּדָתוֹ אִם שׁוֹכֵחַ לַחֲזֹר לִמְקוֹמוֹ, וְאֵין לָחֹש אֶלָּא לַעֲקִירָה מִמְּקוֹם אֲכִילָה בְּלֹא בְּרָכָה אִם אֵין דַּעְתּוֹ לַחֲזֹר לִמְקוֹמוֹ וּלְבָרֵךְ וְלֹא הָיָה דַּעְתּוֹ עַל זֶה מִתְּחִלָּה:

הוֹלֵךְ וְאֵינוֹ אוֹכֵל שָׁם (He goes but does not eat there). And all this is when he goes to another house to eat there; but if he does not go to eat there, even though he had in mind from the outset to go there — it is forbidden for him to depart from his place until he recites the birkat hamazon, and even if he left some of his fellows, by decree lest he forget to return to his place to bless; which is not the case when he goes to eat there, for he blesses at the place where he completes his meal if he forgets to return to his place; and there is nothing to fear except departing from the place of eating without a blessing, if he does not intend to return to his place and bless, and did not have this in mind from the outset.

וְכָל זֶה כְּשֶׁהוֹלֵךְ לִדְבַר הָרְשׁוּת, אוֹ אֲפִלּוּ לִדְבַר מִצְוָה שֶׁאֵינָהּ עוֹבֶרֶת, אֲבָל לְצֹרֶךְ מִצְוָה עוֹבֶרֶת, כְּגוֹן לִקְרַאת חָתָן אוֹ לִקְרַאת כַּלָּה, אוֹ לְבֵית הַכְּנֶסֶת לְהִתְפַּלֵּל עִם הַצִּבּוּר — מֻתָּר לֵילֵךְ וּלְבָרֵךְ בִּרְכַּת הַמָּזוֹן כְּשֶׁיַּחֲזֹר, וַאֲפִלּוּ לֹא הִנִּיחַ מִקְצָת חֲבֵרִים, שֶׁאֵין לְהָנִיחַ מִצְוָה עוֹבֶרֶת מִשּׁוּם חֲשָׁשׁ שֶׁמָּא יִשְׁכַּח.
וַאֲפִלּוּ לַעֲקֹר בִּסְעוּדָתוֹ מִבַּיִת לְבַיִת וּלְבָרֵךְ בִּרְכַּת הַמָּזוֹן בַּבַּיִת הָאַחֲרוֹן וְלֹא הָיָה דַּעְתּוֹ עַל זֶה מִתְּחִלָּה — מֻתָּר לְצֹרֶךְ מִצְוָה עוֹבֶרֶת, כְּגוֹן לְבָרֵךְ שָׁם בְּזִמּוּן, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן תע״ט.
וְאַף עַל פִּי שֶׁלַּעֲקֹר קֹדֶם בִּרְכַּת הַמָּזוֹן שֶׁלֹּא עַל דַּעַת לַחֲזֹר לִמְקוֹמוֹ וּלְבָרֵךְ, אֵין הָאִסּוּר מִשּׁוּם חֲשָׁשׁ שֶׁמָּא יִשְׁכַּח, אֶלָּא אִסּוּר גָּמוּר הוּא מִדִּבְרֵי סוֹפְרִים, וְאֵין עוֹבְרִין אֲפִלּוּ עַל אִסּוּר קַל שֶׁל דִּבְרֵיהֶם מִשּׁוּם מִצְוָה עוֹבֶרֶת, מִכָּל מָקוֹם, כֵּיוָן שֶׁדַּעְתּוֹ לֶאֱכֹל בְּבַיִת אַחֵר וּלְבָרֵךְ שָׁם אֵינוֹ אִסּוּר בָּרוּר, שֶׁיֵּשׁ לוֹמַר שֶׁאֵין זוֹ עֲקִירָה, שֶׁהֲרֵי כְּשֶׁחוֹזֵר וְאוֹכֵל בְּבַיִת שֵׁנִי אֵין צָרִיךְ לְבָרֵךְ בַּתְּחִלָּה, מִפְּנֵי שֶׁעַל דַּעַת סְעוּדָתוֹ הָרִאשׁוֹנָה הוּא אוֹכֵל לְסַיֵּם סְעוּדָתוֹ וְהַכֹּל לִסְעוּדָה אַחַת הִיא נֶחְשֶׁבֶת, כְּמוֹ שֶׁנִּתְבָּאֵר. אֶלָּא לְפִי שֶׁיֵּשׁ חוֹלְקִין עַל זֶה, כְּמוֹ שֶׁיִּתְבָּאֵר, וּלְדִבְרֵיהֶם הָאִסּוּר בָּרוּר, וְגַם לְפִי סְבָרָא הָרִאשׁוֹנָה יֵשׁ לוֹמַר שֶׁאַף שֶׁהַכֹּל סְעוּדָה אַחַת הִיא מִכָּל מָקוֹם בִּשְׁנֵי מְקוֹמוֹת הִיא, וְכָל מַה שֶּׁאָכַל בְּמָקוֹם זֶה צָרִיךְ לְבָרֵךְ אַחֲרָיו מִיָּד לְכַתְּחִלָּה קֹדֶם שֶׁיַּעֲקֹר לְמָקוֹם אַחֵר — לְפִיכָךְ אֵין לְהָקֵל אֲפִלּוּ לְצֹרֶךְ מִצְוָה עוֹבֶרֶת אִם לֹא הָיָה דַּעְתּוֹ עַל זֶה מִתְּחִלָּה:

מִצְוָה עוֹבֶרֶת (An urgent mitzvah). And all this is when he goes for a permitted matter (devar reshut), or even for a matter of mitzvah that is not urgent; but for the need of an urgent mitzvah (mitzvah ovéret), such as to go out to meet a groom (hatan) or to meet a bride (kalla), or to the synagogue to pray with the congregation — it is permitted to go and recite the birkat hamazon when he returns, and even if he did not leave some of his fellows, for one does not set aside an urgent mitzvah out of concern lest he forget.
And even to depart, during his meal, from house to house and recite the birkat hamazon in the last house, without having had this in mind from the outset — it is permitted for the need of an urgent mitzvah, such as to bless there in a zimoun, as will be explained in siman תע״ט.
And although departing before the birkat hamazon without the intention of returning to his place and blessing — the prohibition is not because of a concern lest he forget, but is a full prohibition of rabbinic origin, and one does not transgress even a light prohibition of their words for an urgent mitzvah; nevertheless, since he intends to eat in another house and to bless there, it is not a clear prohibition, for one can say that this is not a departure, since when he returns and eats in a second house he need not bless at the start, because he eats with the intention of his first meal to complete his meal, and the whole is reckoned as a single meal, as has been explained. Only, because there are those who dispute this, as will be explained, and according to them the prohibition is clear, and also according to the first view one can say that even though the whole is a single meal, nevertheless it is in two places, and everything he ate in this place he must bless after it at once, a priori, before he departs to another place — therefore one should not be lenient even for the need of an urgent mitzvah, if he did not have this in mind from the outset.

אִם עָמַד וְהָלַךְ לִדְבַר הָרְשׁוּת אֲפִלּוּ שָׁהָה שָׁם הַרְבֵּה, כָּל שֶׁלֹּא שָׁהָה כְּדֵי שֶׁיִּתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו — אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ "הַמּוֹצִיא" כְּשֶׁחוֹזֵר לֶאֱכֹל בִּמְקוֹמוֹ אוֹ בְּמָקוֹם אַחֵר אִם לֹא הִסִּיחַ דַּעְתּוֹ בֵּינְתַיִם. אֲבָל אִם הִסִּיחַ דַּעְתּוֹ מִלֶּאֱכֹל עוֹד, כֵּיוָן שֶׁיֵּשׁ כָּאן הֶסַּח הַדַּעַת וְשִׁנּוּי מָקוֹם — צָרִיךְ לַחֲזֹר וּלְבָרֵךְ "הַמּוֹצִיא", מִטַּעַם שֶׁיִּתְבָּאֵר בְּסִימָן קע״ט.
וְגַם צָרִיךְ לַחֲזֹר וְלִטֹּל יָדָיו אֲפִלּוּ לֹא שָׁהָה כְּלָל, שֶׁכֵּיוָן שֶׁהִסִּיחַ דַּעְתּוֹ מִן הָאֲכִילָה, מִן הַסְּתָם לֹא נִזְהַר בִּשְׁמִירַת יָדָיו וְהִסִּיחַ דַּעְתּוֹ מֵהֶן.
וַאֲפִלּוּ לֹא הִסִּיחַ דַּעְתּוֹ מִלֶּאֱכֹל, אִם הִפְלִיג הַרְבֵּה בִּדְבָרִים — צָרִיךְ לַחֲזֹר וְלִטֹּל יָדָיו, אַף עַל פִּי שֶׁאֵין צָרִיךְ לְבָרֵךְ "הַמּוֹצִיא", מִפְּנֵי שֶׁמִּן הַסְּתָם הִסִּיחַ דַּעְתּוֹ מִשְּׁמִירָתָן, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קס״ד.
וְיֵשׁ מִי שֶׁאוֹמֵר, שֶׁהוּא הַדִּין אִם עָמַד לְהִתְפַּלֵּל בְּאֶמְצַע סְעוּדָתוֹ צָרִיךְ לַחֲזֹר וְלִטֹּל יָדָיו אַחַר הַתְּפִלָּה כְּשֶׁחוֹזֵר לִסְעֻדָּתוֹ, מִשּׁוּם חֲשַׁשׁ הֶסַּח הַדַּעַת בִּשְׁעַת הַתְּפִלָּה, אֶלָּא אִם כֵּן שָׁמַר יָדָיו (כְּמוֹ שֶׁבְּלֵיל פֶּסַח, אַף עַל פִּי שֶׁנָּטַל יָדָיו בְּטִבּוּל רִאשׁוֹן — חוֹזֵר וְנוֹטֵל לַסְּעוּדָה מִשּׁוּם חֲשַׁשׁ הֶסַּח הַדַּעַת בִּשְׁעַת אֲמִירַת הַהַגָּדָה, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן תע״ה).
וּלְפִי מַה שֶּׁנִּתְבָּאֵר בְּסִימָן צ״ב שֶׁהָעִקָּר כְּהָאוֹמְרִים שֶׁהֶסַּח הַדַּעַת פּוֹסֵל בִּתְפִלָּה כְּמוֹ בַּאֲכִילָה — אֵין צָרִיךְ לַחֲזֹר וְלִטֹּל יָדָיו אַחַר הַתְּפִלָּה, שֶׁהֲרֵי מִשּׁוּם תְּפִלָּה עַצְמָהּ אֵינוֹ מַסִּיחַ דַּעְתּוֹ, מַה שֶּׁאֵין כֵּן בַּאֲמִירַת הַהַגָּדָה בְּלֵיל פֶּסַח שֶׁאֵין הֶסַּח הַדַּעַת פּוֹסֵל בָּהּ — חוֹשְׁשִׁים שֶׁמָּא הִסִּיחַ דַּעְתּוֹ.
אֲבָל בִּרְכַּת "הַמּוֹצִיא" אֵין צָרִיךְ לְבָרֵךְ לְדִבְרֵי הַכֹּל, אֲפִלּוּ הָלַךְ לְבֵית הַכְּנֶסֶת לְהִתְפַּלֵּל וְשָׁהָה שָׁם הַרְבֵּה כָּל שֶׁלֹּא הִסִּיחַ דַּעְתּוֹ מִלֶּאֱכֹל עוֹד, וְאֵין הַתְּפִלָּה חֲשׁוּבָה הֶפְסֵק בַּסְּעוּדָה אֲפִלּוּ הָיָה מֻכְרָח לְהַפְסִיק וּלְהִתְפַּלֵּל, מִפְּנֵי שֶׁאֵין שְׁהוּת עוֹד בַּיּוֹם לְהִתְפַּלֵּל אַחַר כָּךְ. וְאַף עַל פִּי שֶׁבִּשְׁעַת הַתְּפִלָּה אִי אֶפְשָׁר לוֹ לֶאֱכֹל מְאוּמָה — אֵינָהּ חֲשׁוּבָה הֶפְסֵק מִשּׁוּם זֶה.
וְאֵינוֹ דּוֹמֶה לְבִרְכַּת הַמָּזוֹן שֶׁחֲשׁוּבָה הֶפְסֵק מִשּׁוּם זֶה לְהַצְרִיךְ בְּרָכָה עַל כּוֹס בִּרְכַּת הַמָּזוֹן, הוֹאִיל וּבִשְׁעַת בִּרְכַּת הַמָּזוֹן אִי אֶפְשָׁר לִשְׁתּוֹת, לְפִי שֶׁבִּרְכַּת הַמָּזוֹן הוּא סִלּוּק וְהֶסַּח הַדַּעַת עַל מַה שֶּׁאָכַל וְשָׁתָה, מַה שֶּׁאֵין כֵּן תְּפִלָּה, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן קע״ט:

שָׁהָה לִדְבַר הָרְשׁוּת (He tarried for a permitted matter). If he stood up and went for a permitted matter, even if he tarried there a long while, as long as he did not tarry enough for the food in his innards to be digested — he need not return and bless “HaMotzi” when he returns to eat in his place or in another place, if he did not divert his attention in the meantime. But if he diverted his attention from eating further, since there is here both diversion of attention and change of place — he must return and bless “HaMotzi,” for the reason that will be explained in siman קע״ט.
And he must also return and wash his hands, even if he did not tarry at all, for since he diverted his attention from eating, he by default did not guard his hands and diverted his attention from them.
And even if he did not divert his attention from eating, if he digressed at length in conversation — he must return and wash his hands, even though he need not bless “HaMotzi,” because by default he diverted his attention from guarding them, as was explained in siman קס״ד.
And there is one who says that the same applies if he stood up to pray in the middle of his meal: he must return and wash his hands after the prayer, when he returns to his meal, because of the concern of diversion of attention during the prayer, unless he guarded his hands (as on the night of Pesah, where, although he washed his hands at the first dipping, he washes again for the meal, because of the concern of diversion of attention during the recitation of the Haggada, as will be explained in siman תע״ה).
And according to what was explained in siman צ״ב, that the essential view is like those who say that diversion of attention invalidates in prayer as in eating — he need not return and wash his hands after the prayer, for on account of the prayer itself he does not divert his attention; which is not the case with the recitation of the Haggada on the night of Pesah, where diversion of attention does not invalidate — we are concerned lest he diverted his attention.
But the blessing “HaMotzi” he need not recite, according to all, even if he went to the synagogue to pray and tarried there a long while, as long as he did not divert his attention from eating further; and the prayer is not reckoned an interruption in the meal, even if he was compelled to interrupt and pray, because there is no more time in the day to pray afterward. And although during the prayer it is impossible for him to eat anything — it is not reckoned an interruption on this account.
And it is not comparable to the birkat hamazon, which is reckoned an interruption in this respect, so as to require a blessing over the cup of the birkat hamazon, since during the birkat hamazon it is impossible to drink — because the birkat hamazon is a removal (siluk) and a diversion of attention regarding what he ate and drank, which is not the case with prayer, as will be explained in siman קע״ט.

וְיֵשׁ אוֹמְרִים, שֶׁדְּבָרִים הַטְּעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם דִּינָם כִּדְבָרִים שֶׁאֵין טְעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם לְעִנְיַן שִׁנּוּי מָקוֹם בְּדִיעֲבַד, שֶׁצָּרִיךְ לַחֲזֹר וּלְבָרֵךְ, אֶלָּא אִם כֵּן הִנִּיחַ מִקְצָת חֲבֵרִים.
אֲבָל לְכַתְּחִלָּה אָסוּר לַעֲקֹר מִמְּקוֹמוֹ בְּלֹא בְּרָכָה אַחֲרוֹנָה (וַאֲפִלּוּ לְצֹרֶךְ מִצְוָה עוֹבֶרֶת) בִּדְבָרִים הַטְּעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם, אֶלָּא אִם כֵּן הִנִּיחַ מִקְצָת חֲבֵרִים וְדַעְתּוֹ לַחֲזֹר לִמְקוֹמוֹ, שֶׁאָז אֵין זוֹ עֲקִירָה.
וַאֲפִלּוּ בְּדִיעֲבַד שֶׁלֹּא הִנִּיחַ מִקְצָת חֲבֵרִים וְעָקַר מִמְּקוֹמוֹ וְחָזַר — צָרִיךְ לְבָרֵךְ בְּרָכָה אַחֲרוֹנָה תְּחִלָּה וְאַחַר כָּךְ בְּרָכָה רִאשׁוֹנָה עַל מַה שֶּׁיֹּאכַל אַחַר כָּךְ, שֶׁכֵּיוָן שֶׁשִּׁנָּה מְקוֹמוֹ — הֲרֵי פָּסַק סְעוּדָתוֹ, וְזוֹ סְעוּדָה אַחֶרֶת הִיא, וְצָרִיךְ לְבָרֵךְ תְּחִלָּה עַל סְעוּדָה הָרִאשׁוֹנָה וְאַחַר כָּךְ יַתְחִיל סְעוּדָה הַשְּׁנִיָּה.
וְהַמִּנְהָג בִּמְדִינוֹת אֵלּוּ כַּסְּבָרָא הָרִאשׁוֹנָה, לְהָקֵל בְּדִבְרֵי סוֹפְרִים.
וְאַף לַסְּבָרָא הָאַחֲרוֹנָה — אֵין שִׁנּוּי מָקוֹם חָשׁוּב הֶפְסֵק בַּסְּעוּדָה אִם חוֹזֵר לִמְקוֹמוֹ אֶלָּא כְּשֶׁשָּׁהָה חוּץ לִמְקוֹמוֹ, כְּגוֹן שֶׁהָלַךְ לְדַבֵּר עִם חֲבֵרוֹ וְהִפְלִיג בִּדְבָרִים, אוֹ שֶׁהָלַךְ לְבֵית הַכְּנֶסֶת לְהִתְפַּלֵּל, אוֹ שֶׁהָלַךְ לְאֵיזֶה עֵסֶק וְשָׁהָה בּוֹ. אֲבָל אִם לֹא שָׁהָה, אֲפִלּוּ עָשָׂה אֵיזֶה דָּבָר מִדִּבְרֵי הָרְשׁוּת בְּדֶרֶךְ עֲרַאי, כְּגוֹן שֶׁהֻצְרַךְ לִנְקָבָיו וְנִכְנַס לְבֵית הַכִּסֵּא וְכַיּוֹצֵא בָּזֶה (אֵינוֹ חָשׁוּב הֶפְסֵק בַּסְּעוּדָה. וְאֵין צָרִיךְ לוֹמַר אִם דִּבֵּר עִם חֲבֵרוֹ וְלֹא הִפְלִיג, וַאֲפִלּוּ הוּא דְּבַר הָרְשׁוּת).
(וְאֵין צָרִיךְ לוֹמַר אִם יָצָא לְהָבִיא דָּבָר מִצָּרְכֵי הַסְּעוּדָה)
(וְלָכֵן הַשַּׁמָּשׁ הַמְשַׁמֵּשׁ בַּסְּעוּדָה, אַף עַל פִּי שֶׁהוֹלֵךְ וּבָא תָּמִיד מִמָּקוֹם לְמָקוֹם — אֵינוֹ נֶחְשָׁב שִׁנּוּי מָקוֹם לוֹ לַחֲזֹר וּלְבָרֵךְ בְּכָל פַּעַם שֶׁבָּא, אַף לְפִי סְבָרָא זוֹ).
(וְהוּא הַדִּין לַסְּבָרָא הָרִאשׁוֹנָה — אֵין שִׁנּוּי מָקוֹם חָשׁוּב הֶפְסֵק בְּכָל זֶה בַּסְּעוּדָה אַף אִם עֲדַיִן לֹא אָכַל כַּזַּיִת שֶׁאֵין צָרִיךְ לְבָרֵךְ כְּלָל בְּרָכָה אַחֲרוֹנָה. וְהוּא הַדִּין בִּדְבָרִים שֶׁאֵינָם טְעוּנִים בְּרָכָה לְאַחֲרֵיהֶם בִּמְקוֹמָם אִם קָבַע עֲלֵיהֶם וְהֵם דְּבָרִים שֶׁקְּבִיעוּתָם קְבִיעוּת, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן רי״ג, מִפְּנֵי שֶׁאֵין הֶפְסֵק עֲרַאי חָשׁוּב לְהַפְסִיק סְעוּדַת קֶבַע).
וְאֵין צָרִיךְ לוֹמַר מִי שֶׁיָּשַׁן שֵׁינַת עֲרַאי בִּמְקוֹם סְעוּדָתוֹ, שֶׁאֵין חָשׁוּב הֶפְסֵק בַּסְּעוּדָה, וְחוֹזֵר וְאוֹכֵל בְּלֹא בְּרָכָה לְדִבְרֵי הַכֹּל.
אֲבָל שֵׁינַת קֶבַע הוּא סִלּוּק וְהֶסַּח הַדַּעַת יוֹתֵר מִדַּאי, וַחֲשׁוּבָה הֶפְסֵק לְדִבְרֵי הַכֹּל אַף עַל פִּי שֶׁיָּשַׁן בִּמְקוֹם סְעוּדָתוֹ.
אֲבָל כָּל שֶׁנֵּעוֹר, אַף עַל פִּי שֶׁהִפְלִיג הַרְבֵּה בִּדְבָרִים אֲחֵרִים בִּמְקוֹם סְעוּדָתוֹ, כָּל שֶׁלֹּא הִסִּיחַ דַּעְתּוֹ מִלֶּאֱכֹל — חוֹזֵר וְאוֹכֵל בְּלֹא בְּרָכָה לְדִבְרֵי הַכֹּל. וְיֵשׁ אוֹמְרִים שֶׁאֲפִלּוּ הִסִּיחַ דַּעְתּוֹ, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קע״ט:

יֵשׁ אוֹמְרִים (There are those who say). And there are those who say that things that require a blessing after them in their place have, with respect to a change of place a posteriori, the same law as things that do not require a blessing after them in their place: he must return and bless, unless he left some of his fellows.
But a priori it is forbidden to depart from one's place without a final blessing (even for the need of an urgent mitzvah) for things that require a blessing after them in their place, unless he left some of his fellows and intends to return to his place, for then it is not a departure.
And even a posteriori, if he did not leave some of his fellows and departed from his place and returned — he must first recite the final blessing and then the first blessing over what he will eat afterward, for since he changed his place, behold he interrupted his meal, and this is a separate meal, and he must first bless over the first meal and then begin the second.
And the custom in these lands is like the first view, to be lenient in the words of the Sofrim.
And even according to the latter view — a change of place is not reckoned an interruption in the meal if he returns to his place, except when he tarried outside his place, such as if he went to speak with his fellow and digressed at length in conversation, or went to the synagogue to pray, or went to some affair and tarried in it. But if he did not tarry, even if he did some permitted thing in an occasional (arai) manner, such as needing to relieve himself and entering the privy and the like (it is not reckoned an interruption in the meal. And needless to say if he spoke with his fellow without digressing, even about a permitted matter).
(And needless to say if he went out to bring something among the needs of the meal.)
(And therefore the attendant (shamash) who serves at the meal, although he goes and comes constantly from place to place — it is not reckoned a change of place for him, requiring him to return and bless every time he comes, even according to this view.)
(And the same applies according to the first view — a change of place is not reckoned an interruption in all this in the meal, even if he has not yet eaten a kazayit, in which case he would not need to recite any final blessing at all. And the same applies to things that do not require a blessing after them in their place, if he fixed himself upon them (kava) and they are things whose fixation is a fixation, as will be explained in siman רי״ג, because an occasional interruption is not reckoned enough to interrupt a fixed meal.)
And needless to say one who slept an occasional sleep at the place of his meal, which is not reckoned an interruption in the meal, and he returns and eats without a blessing, according to all.
But a fixed sleep (keva) is a removal and diversion of attention in excess, and it is reckoned an interruption according to all, even though he slept at the place of his meal.
But as long as he is awake, even though he digressed at length in other matters at the place of his meal, as long as he did not divert his attention from eating — he returns and eats without a blessing, according to all. And there are those who say that even if he diverted his attention, as was explained in siman קע״ט.

הָאוֹכֵל בְּשָׂדֶה שֶׁאֵינָהּ מֻקֶּפֶת מְחִיצּוֹת, כֵּיוָן שֶׁנִּתְרַחֵק עַד שֶׁלֹּא יוּכַל לִרְאוֹת מְקוֹמוֹ הָרִאשׁוֹן — נִקְרָא שִׁנּוּי (כְּמוֹ מֵחֶדֶר לְחֶדֶר שֶׁבְּהֶקֵּף מְחִצּוֹת). וַאֲפִלּוּ אוֹכֵל פֵּרוֹת הָאִילָן בְּמִזְרָחוֹ וְחוֹזֵר וְאוֹכֵל בְּמַעֲרָבוֹ, כֵּיוָן שֶׁאֵינוֹ רוֹאֶה מְקוֹמוֹ מִפְּנֵי הָאִילָן שֶׁמַּפְסִיק — נִקְרָא שִׁנּוּי מָקוֹם, וְצָרִיךְ לַחֲזֹר וּלְבָרֵךְ אִם לֹא הָיָה בְּדַעְתּוֹ לֶאֱכֹל בְּמַעֲרָבוֹ כְּשֶׁבֵּרַךְ בְּמִזְרָחוֹ.
אֲבָל אִם אוֹכֵל בְּחֶדֶר אֶחָד, אַף עַל פִּי שֶׁיֵּשׁ מָקוֹם גָּבוֹהַּ בְּאֶמְצַע וּבָא לֶאֱכֹל אַחֲרָיו, כְּגוֹן אֲחוֹרֵי הַתַּנּוּר שֶׁאֵינוֹ יָכוֹל לִרְאוֹת מִשָּׁם מְקוֹמוֹ הָרִאשׁוֹן — אֵין זֶה שִׁנּוּי מָקוֹם, שֶׁכֵּיוָן שֶׁמֻּקָּף מְחִצּוֹת הֲרֵי הַכֹּל אֶחָד.
וְכֵן אִם הָיָה בַּגַּן וְרוֹצֶה לֶאֱכֹל מִפֵּרוֹת כָּל אִילָן וְאִילָן, כֵּיוָן שֶׁבֵּרַךְ עַל אֶחָד — אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ עַל הָאֲחֵרִים אִם הָיָה בְּדַעְתּוֹ כֵּן כְּשֶׁבֵּרַךְ, שֶׁאִם לֹא כֵּן נִמְלָךְ הוּא, וְצָרִיךְ לַחֲזֹר וּלְבָרֵךְ.
וְאַף עַל פִּי שֶׁהָיָה בְּדַעְתּוֹ כֵּן, אִם אֵין הַגָּן מֻקָּף מְחִצּוֹת — אֵין דַּעְתּוֹ מוֹעֶלֶת כְּלוּם לְכָל הָאִילָנוֹת שֶׁאֵינוֹ רוֹאֶה מְקוֹמוֹ הָרִאשׁוֹן, שֶׁזֶּהוּ שִׁנּוּי מָקוֹם שֶׁצָּרִיךְ לַחֲזֹר וּלְבָרֵךְ, וְאֵינוֹ דּוֹמֶה כְּלָל לְאִילָן אֶחָד מִמִּזְרָחוֹ לְמַעֲרָבוֹ, שֶׁהוּא כְּמוֹ מֵחֶדֶר לְחֶדֶר בְּבַיִת אֶחָד שֶׁדַּעְתּוֹ מוֹעֶלֶת, אֲבָל שִׁנּוּי מָקוֹם שֶׁמֵּאִילָן לְאִילָן דּוֹמֶה לְשִׁנּוּי מָקוֹם שֶׁמִּבַּיִת לְבַיִת, כֵּיוָן שֶׁאֵינָן מֻקָּפִים מְחִצּוֹת.
אֲבָל כָּל שֶׁרוֹאֶה מְקוֹמוֹ הָרִאשׁוֹן — אֵין כָּאן שִׁנּוּי מָקוֹם כְּלָל, אֲפִלּוּ מֵאִילָן לְאִילָן, כֵּיוָן שֶׁאֵינוֹ מֻקָּף מְחִצּוֹת. וְיֵשׁ מִי שֶׁמַּחֲמִיר גַּם בָּזֶה. וּסְפֵק בְּרָכוֹת לְהָקֵל.
וּמִגַּן לְגַן הַמֻּקָּפִים מְחִצּוֹת כָּל אֶחָד בִּפְנֵי עַצְמוֹ, אֲפִלּוּ הֵן סְמוּכִים זֶה לָזֶה — צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, אֲפִלּוּ אִם כְּשֶׁבֵּרַךְ הָיָה דַּעְתּוֹ עַל הַכֹּל, לְפִי שֶׁהֵם כְּמוֹ מִבַּיִת לְבַיִת שֶׁאֵין דַּעְתּוֹ מוֹעֶלֶת כְּלוּם:

הָאוֹכֵל בְּשָׂדֶה (One who eats in a field). One who eats in a field not surrounded by partitions (mehitzot): since he distanced himself to the point that he can no longer see his first place — it is called a change (of place) (like from room to room within an enclosure of partitions). And even if he eats the fruits of a tree on its eastern side and then returns and eats on its western side, since he does not see his place because of the tree that intervenes — it is called a change of place, and he must return and bless, if he did not have in mind to eat on its western side when he blessed on its eastern side.
But if he eats in a single room, even though there is a raised spot in the middle and he comes to eat behind it, such as behind the oven (tanour), from where he cannot see his first place — this is not a change of place, for since it is surrounded by partitions, behold the whole is one.
Likewise, if he was in the garden (gan) and wishes to eat from the fruits of each and every tree: since he blessed on one — he need not return and bless on the others, if he had this in mind when he blessed; for if not, he is “nimlakh” (he has reconsidered), and must return and bless.
And even though he had this in mind, if the garden is not surrounded by partitions — his intention avails nothing for all the trees whose first place he does not see, for this is a change of place that requires returning and blessing; and it is in no way comparable to a single tree, from its east to its west, which is like from room to room in a single house, where his intention operates; but a change of place from tree to tree resembles a change of place from house to house, since they are not surrounded by partitions.
But as long as he sees his first place — there is here no change of place at all, even from tree to tree, since it is not surrounded by partitions. And there is one who is stringent even in this. And a doubt concerning blessings is resolved leniently.
And from garden to garden, each surrounded by partitions on its own, even if they are adjacent to one another — he must return and bless, even if, when he blessed, he had in mind the whole, because they are like from house to house, where his intention avails nothing.