Pesachim

and for a change of place, he need not recite the benediction [again]. 1 An objection is raised: [For] a change of place, he must recite the benediction [again]; for a change of wine, he need not recite the benediction [again]? This refutation of R. Johanan is [indeed] a refutation. R. Idi b. Abin sat before R. Hisda, while R. Hisda sat and said in R. Huna's name: As to what you said, [for] a change of place he must recite the benediction [again], they taught this only [of a change] from one house to another, but not from one place to another place.2 Said R. Idi b. Abin to him: We have learnt it thus in the Baraitha of the School of R. Henak — others state, in the School of Bar Henak — in accordance with your ruling. Does then R. Huna teach us a Baraitha?3 — R. Huna had not heard the Baraitha.4 Furthermore, R. Hisda sat and said in his own name: As to what you said: For a change of place he must recite the benediction [again], we said this only of things which do not require a benediction after them in the same place;5 but for the things which demand a blessing after them in the same place, he need not recite the benediction [again]. What is the reason? He [mentally] returns to the first appointed place.6 But R. Shesheth maintained: Both for the one and the other he must recite the benediction [again]. An objection is raised: If the members of a company were reclining to drink, and they [precipitately] arose7 to go out to welcome a bridegroom or a bride, when they go out, they do not need [to recite] a benediction beforehand;8 when they return, they do not need [to recite] a benediction at the beginning.9 When is that? If they left an old man or an invalid there;10 but if they did not leave an old man or an invalid there, when they go out they need [to recite] a benediction beforehand, [and] when they return they need a benediction at the beginning. Now since he teaches, ‘they [precipitately] arose,’ it follows that we are treating of things which require a blessing after them in the same place,11 and it is only because they left an old man or an invalid there that when they go out they do not need a benediction beforehand, and when they return they do not need a benediction at the beginning. But if they did not leave an old man or an invalid there, when they go out they need a blessing beforehand and when they return they need a blessing at the beginning: this is a difficulty according to R. Hisda?-Said R. Nahman b. Isaac: second is of a different quality, he does not repeat the blessing; similarly, if he recites a blessing over food or drink and then continues his meal elsewhere. Hence the same applies here. — Where a man need not recite a blessing, he may not recite, as a blessing must not be recited where there is no obligation. Baraitha. enumerated in Deut. VIII, 8, bread, and the five species of grain enumerated in the Mishnah Supra 35a) a blessing in the nature of grace must be recited where it is consumed. Tosaf.: after everything except bread and perhaps also the five species of grain a blessing need not be recited where they are eaten. place he keeps the first in mind, so that his eating in both places should be as one act of eating, the subsequent blessing being for what he ate in both. Consequently, he does not recite a blessing before eating in the second place either. would have remained there, in order to recite the benediction before leaving. — According to Tosaf. (p. 538, n. 3) ‘to drink must be omitted from the Baraitha, since in their view no beverage, not even wine, is subject to this rule.