Rephael Cattan

 We are starting siman 16 and 17. We will return to discuss situations where it is muttar lechatchilla to move to another place later. First, we will further discuss some halachos regarding bracha achrona.  We have learned that a shinui makom does not affect the k’vius created by bread or any of the shivas haminim. […]

 We are continuing in siman 15. We learned that a shinui makom does not affect the k’vius created by bread or any of the shivas haminim. One must return to their original place to recite bracha achrona, and, therefore, one does not make a new bracha rishona if they go to a different makom. The

 We are beginning siman 15. The Chayei Adam introduces the concept that one can create a k’vius makom so strong that a shinui makom will not undermine that k’vius. The Gemara discusses this concept as a machlokes between Rav Chisda and Rav Sheshes, and most Rishonim pasken in accordance with Rav Sheshes that there are

 We are continuing in siman 12. If a person was eating on the ground, and is offered a ride in a wagon, the Chayei Adam writes that they would need to make a new bracha. The Chayei Adam adds that it could be that even if they had daas to move to the wagon at

 We are beginning siman 10. If one moves from room to room while eating, the Chayei Adam writes that one would need a new bracha in the new makom. He explains that we look at every bite by itself, so subsequent bites consumed in the new makom are not covered by the first bracha made

 We are continuing in siman 9. We discussed a situation in which one made a bracha and created a shinui makom before they ate. We discussed how this halacha applies to sukkos and to a sauna, and today we will learn how it applies to kiddush.  The poskim discuss whether there is an issue of

 We are continuing in siman 8. The Chayei Adam is discussing the halachos of hesech hadaas and how they relate to shinui makom. We have learned that the active decision on the part of the eater to end an eating session creates a hesech hadaas. Even if the decision was based on mistaken information, if

 We are beginning siman 6. The Chayei Adam introduces another consideration which would mitigate the concern of shinui makom, known as ro’eh mekomo. If one can still see the original place in which they began, they do not need a new bracha rishona. Thus, for example, in the case discussed yesterday of leaving one’s apartment

We are beginning siman 4. The Chayei Adam will define a makom, “place” as it applies to our halachos.  The Chayei Adam writes that leaving a room, whether going from one floor to another or even on the same floor, is considered a shinui makom. It goes without saying that going outside to the yard,

We are beginning siman 3. We have learned about different situations in which one can extend their eating session and avoid needing to make a new bracha rishona. The Chayei Adam writes of another such situation.  The Chayei Adam write that differentiations we made between borei nefashos versus al hamichya and birkas hamazon apply when

We are beginning siman 2. The Chayei Adam extends the concept we learned in siman 1, that a person is not obligated to return to their original place to recite a borei nefashos, but is obligated to recite birkas hamazon and al hamichya.   The Chayei Adam writes that, regarding foods which require a borei nefashos,

We are continuing in siman 1. The Chayei Adam began the siman by writing that lechatchilla, one should never leave the place in which they ate without first reciting the appropriate bracha achrona (besides to perform a mitzvah), in order to avoid forgetting to recite it.  However, if one does leave their first place, the

 We are beginning the halachos of shinui makom.  We will begin with an introduction. There are two separate ideas related to these halachos. The first relates to bracha achrona. When a person finishes a meal, they should not leave the place in which they ate until they make a bracha achrona. This halacha is due