ONE MAY NOT SPEAK OVER A CUP OF BLESSING. Rashi explained that the one who is reciting the blessing should not speak fromthe time they gave him the cup. And the same applies for the recliners,who will listen to him recite the b’rochoh, that they are not allowed to speak for it is required that the listener and the speaker1 give their attention tothe b’rochoh. And also the listeners should not interrupttheir attention from the birchas hamozon with mundane talk just as the one who recites is not allowed to talk. According to Tosfos understanding, one may not talk while he is involved with the performance of the mitzvo of birchas hamozo. Tosfos finds another Gemara that seems to contradict this. And even though we said there (the last perek of Rosh Hashonoh 34b): One who heard nine blastsof the shofor extended over nine hours of the day has fulfilled his obligation. It appears that the listenermost probably **spoke in between, and even so he fulfilled his obligation,**which contradicts what we have learned about birchas hamozon, that one may not talk during the b’rochoh. Tosfos explains that there is a difference between what one may initially do and what is effective de facto. **But initially, one may not do so,**to talk while he is in the process of listening to shofor, even if it is over an extended period. Our Gemara here is saying that initially one may not talk during birchas hamozon and this in no way contradicts the Gemara in Rosh Hashonoh. **However, it appears that this,**that he fulfills his obligation de facto if he has spoken during birchas hamozon is specificallyif he spoke while the one reciting the b’rochoh was silent for a moment, but if he was speaking while the one reciting was reciting the b’rochoh, he has not fulfilled his obligation even de facto.