QUESTION: The Gemara says that Kidush must be recited b'Makom Se'udah. That
is, when one recites Kidush, he must recite it in the place where he is
going to eat his Se'udah. For this reason, one may not recite Kidush in one
house and go to another house to eat his Se'udah. Furthermore, he may not
even go from one room to another room ("mi'Makom l'Makom") in one house, or
from the roof to the ground floor.
In the Sugya that follows (101b), the Gemara tells us that when one starts
eating in one place and goes to another place ("Shinuy Makom"), he must
recite a new Berachah Rishonah on the food in the new place. The Gemara says
that this applies only when one goes from one house to another house, but
not from one room to another room ("mi'Makom l'Makom") in one house.
How can these two Sugyos be reconciled? For Kidush b'Makom Se'udah, the
Gemara considers it a Shinuy Makom when one goes to a different room in the
same house, yet for reciting a new Berachah, going to a different room in
the same house is *not* considered a Shinuy Makom! What is the difference
between a Shinuy Makom for Kidush b'Makom Se'udah, and a Shinuy Makom for
reciting a new Berachah?
The Girsa which appears in our printing of the Gemara uses the term
"mi'Makom l'Makom" in both Sugyas. That is, in the Sugya of Kidush b'Makom
Se'udah, the Gemara says that "mi'Makom l'Makom" in one house *is*
considered a Shinuy Makom, and in the Sugya of reciting a new Berachah when
going to a new place, the Gemara says that "mi'Makom l'Makom" in one house
*is not* considered a Shinuy Makom. This is also the Girsa that appears in
Rashi. Other Rishonim (RABEINU CHANANEL, RIF, RAMBAM) have a different
Girsa. In both Sugyas, the Gemara says "mi'Pinah l'Pinah" ("from one corner
to another corner," in the same room). According to this Girsa, the same
question applies -- why is going from one corner to another considered a
Shinuy Makom with regard to Kidush b'Makom Se'udah, but not with regard to
making a new Berachah Rishonah?
ANSWERS:
(a) TOSFOS (DH Aval) and the ROSH (10:5) had yet a third Girsa. In the Sugya
of Kidush b'Makom Se'udah, the Gemara says that it is considered a Shinuy
Makom if one goes "*mi'Makom l'Makom*" in one house -- which implies that
one *may* go from corner to corner in the same room and that is not
considered a Shinuy Makom. In the Sugya of reciting a new Berachah Rishonah,
the Gemara says that "*m'Pinah l'Pinah*" in the same room is not a Shinuy
Makom -- which implies that going from one room to another room in one house
*is* a Shinuy Makom. According to this Girsa, the two Sugyos are consistent
with each other.
Based on this reading of the Gemara, the ROSH explains that only going from
corner to corner is not considered a Shinuy Makom, but going from one room
to another is considered a Shinuy Makom in all respects. Similarly, TOSFOS
says that if one goes from an anteroom to the house, or from the house to
the attic, that is considered a Shinuy Makom, but going from corner to
corner in one room is not a Shinuy Makom. This is also the ruling of the TUR
(OC 178).
(b) However, according to the Girsa of RASHI and the RIF, the Gemara uses
the same term in both Sugyos. How, then, will they answer the contradiction
between the two Sugyos?
It must be that the Halachah of Shinuy Makom with regard to Kidush b'Makom
Se'udah is more stringent than the Halachah of Shinuy Makom with regard to
reciting a new Berachah Rishonah, according to these Rishonim. The RAN
suggests a logical explanation for the difference. When one drinks the wine
of Kidush, he must drink it in the place where his Se'udah will be. The
"place of his Se'udah" is only considered to be the very place where he will
be sitting when he eats his meal. If one makes Kidush in one place and then
moves to another place (even in the same room) to eat his meal, then the
Kidush is not considered to be b'Makom Se'udah.
However, with regard to reciting a new Berachah Rishonah, the Gemara is not
discussing eating bread, i.e. a "Se'udah." It is discussing drinking wine or
eating fruit. When eating things other than a "Se'udah," the entire house is
considered to be the place where he is eating, and therefore if he goes from
one corner to another corner, and even from one room to another, it is not
considered a Shinuy Makom, so he need not recite a new Berachah.
According to this logic, when eating bread or cake, one establishes his
place of eating in one specific place and thus moving from one corner to
another *will* be considered a Shinuy Makom as far as making a new Berachah
Rishonah, just as it is considered a Shinuy Makom with regard to Kidush
b'Makom Se'udah. (Note that even though such a case is considered a Shinuy
Makom, l'Halachah one might not have to recite a new Berachah when eating
bread; see Insights to 102:1)
(c) The MAHARAM CHALAVAH also differentiates between Kidush and Berachah
Rishonah, but for a slightly different reason. He explains that by Kidush
b'Makom Se'udah it does not suffice to make Kidush in the place where he
which is considered to be his "Makom Kevi'us Se'udah." Rather, one must make
Kidush where the *bread itself* is eaten ("Makom Pito Gorem"). Indeed,
another place in the same house is *not* considered a Shinuy Makom per se,
but for Kidush one must be in the same exact place as the bread that will be
eaten. Therefore, with regard to Berachah Rishonah, it is not considered a
Shinuy Makom as long as one is in the same house as he started eating, but
with regard to Kidush, one must make Kidush in the very place where the
bread will be eaten.
(The Maharam Chalavah differs in this approach from the Ran as far as
whether it is considered to be a Shinuy Makom when one moves with *bread*
from one room to another, inside the house. According to the Ran, this is a
Shinuy Makom, as stated above, while according to Maharam Chalavah it is
not.)
HALACHAH: There is a basic difference of opinion reflected in three answers
to our question. Is going from one room to another room in the same house
considered a Shinuy Makom with regard to making a new Berachah Rishonah?
- The ROSH says that it *is* considered a Shinuy Makom.
- The RAN says that it is a Shinuy Makom only when eating bread, but not when drinking wine.
- MAHARAM CHALAVAH says that going from one room to another in one house is *never* considered a Shinuy Makom.
How do we rule l'Halachah?
The SHULCHAN ARUCH (OC 178) cites the opinion of the Rosh and says that even
going from one room to another room is a Shinuy Makom and one must make a
new Berachah.
However, the BI'UR HALACHAH says that the widespread Minhag is *not* to
recite a new Berachah when one goes from one room to another room, and he
supports that opinion by showing that it is the opinion of the majority of
the Rishonim (whose Girsa of the Gemara included the same phrase with regard
to Kidush b'Makom Se'udah as with regard to making a new Berachah).
Therefore, when drinking wine or other snack foods, one need not make a new
Berachah when going from one room to another room in the same house. (When
eating bread, the Halachah follows Rav Chisda and therefore b'Di'eved one
does not make a new Berachah in the new place in any case, see Insights to
102.) The Bi'ur Halachah concludes that *l'Chatchilah*, one should not walk
into another room in the same house when eating, out of respect for the
opinion of the Rosh and Tosfos that it is considered a Shinuy Makom. On the
other hand, one need not stop those who do move from room to room, since
there is strong support in the Rishonim for their practice.
In two situations it permitted to move from room to room while eating even
l'Chatchilah: (1) If one can see the other room or part of it -- even
through a window -- from where he recites his first Berachah (Mishnah
Berurah 178:12), (2) or if he has in mind when he starts his meal that he
will walk to the other room (Ra'avad, cited in Rema 178:1).