Halakhah su Numeri 28:7

If wine comes to them in the middle of a meal, each person says the blessing for himself, since the throat may not be empty (when it comes), but after the meal, one person says the blessing for all.⁹⁰B.Berakhot 43a; Tur and Orah Hayim 174:8. The explanation: The throat may not be empty because all the diners are involved in eating, and some may not hear the blessing, or be paying attention or listening. That is how Rashi z”l explained it. So by this logic, if they all were to stop eating and listen, one person could say the blessing for himself. And there is someone who explained that even if they were listening and each one says the blessing for himself – because they are not able to reply “Amen,” since anyone who was chewing something in their mouth might swallow something down the wrong pipe.⁹¹Tur. And this is the view of the Jerusalem Talmud, where their version says, “’The throat may not be empty.’ Rabbi Muna said, ‘If someone sneezes during a meal, it is forbidden to say to him ‘asuta,”⁹²The Aramaic equivalent to our “Gesundheit.”since that might endanger his life.”⁹³Y.Berakhot 6:6. That is, dangerous for the one saying “asuta,” since he might choke while eating and talking at the same time.

And another reason why they ruled that Ha-tov ve-ha-metiv should be the blessing for a change of wine, is that wine is a drink that comes from grapes that are in a vineyard, and our sages z”l already said “Seven years our enemies manured their vineyards with the blood of the martyrs of Beitar.”¹¹⁵B. Gittin 57a. So for that reason they ruled that Ha-tov ve-ha-metivshould be the blessing for a change of wine. And you need to know that it is the way of Torah for a person to be required to restrain his eating and drinking, and that he thus guard his mouth. This is why the Torah specifies which foods are permitted and prohibited, and afterwards connects to them the admonition: “You shall be holy,”¹¹⁶Lev 19:2. that is to say, be ascetic and restrain yourselves from even those foods that are pure and permitted, for if one don’t restrain himself from permitted food that is too pleasing to him, he’ll become one of those who “glut themselves on meat and guzzle wine.”¹¹⁷Prov 23:20. From this he profanes himself and his good qualities, and if a talmid hakham –a “disciple of the sages” – profanes his Torah. And already our rabbis taught us how a person should conduct himself when he’s drinking: he should sip the wine and let it linger in his throat, and by this be satisfied. And they brought proof from the altar where they used to close up the pits, which were holes under the hollow part of the altar from where the libations would flow down into the empty part, so that the wine would linger in the altar, which is what they were talking about in the chapter “Lulav and Willow”:¹¹⁸B.Sukkah 49b. “Resh Lakish said, ‘At the time when they poured the wine libation on Sukkot on top of the altar, they would cork the pits, as it is said, “to be poured in the sacred precinct as an offering of fermented drink to the Lord;”¹¹⁹Nu 28:7. That is, wine, according to traditional interpretation, and so the JSB. However, archaeological evidence has convinced some recent scholars that “fermented drink” (“shekhar”) means “beer.”’Fermented drink’ (shekhar) because it connotes “joy,” “satisfaction,” and “intoxication.” Raba replied, ‘Hear from this that wine satisfies a person; in his throat it satisfies him’ – meaning that if he lets it linger in his throat, he will be satisfied, for so they used to let the wine linger in the altar. And they said in tractate Yoma:¹²⁰B. Yoma 71a. “Whoever gives a drink of wine to a talmid hakham, it is as if they are making libation sacrifices on the altar, as it is said, ‘O men (‘ishim), I call you,’” and thus “ishim” is interpreted midrashically to connote both “wine flagon” as in the word “‘ashishah,” and “sacrifice,” as in the expression “isheh la-Shem” – “fire offering to the Lord.”¹²¹Ex 29:41: “like its libation offering (ki–niskah) you shall make it (lah), as a fragrant odor, a fire offering to the Lord.” However, by creative philology, it could be read “like a libation offering of Ha-Shem” – ke-nesekh Ha’ – you shall make it Lah, i.e., La-Shem, to the Lord.”

Following the way of the old-timers and strict interpreters of the halakhah, one should be careful about doing the ten things³⁰⁸See B. Berakhot 51a. R. Bahya says ten, but then lists eleven. Chavel says that the last is not really part of the ten, and notes that R. Bahya in Kad Ha-Kemah lists the ten things mentioned here in a different order. R. Bahya more or less paraphrase this discussion of the ten things required for the cup of blessing from b. Berakhot 51a-b, though he adds some kabbalistic interpretations, such as the tradition from the Book of Bahir, that are not from the original Talmud passage. required for the cup of blessing. And they are: (1) “rinsing”; (2) “washing away”; (3) “undiluted” wine; (4) that the cup be full; (5) “crowning;” (6) wrapping; (7) holding the cup in two hands; (8) grasping it with the right hand; (9) raising it a hands’ breadth; (10) setting one’s eyes upon it; and (11) passing it on to members of one’s household. The interpretation: “rinsing” inside the cup, “washing away” the outside.³⁰⁹The Hebrew words hadahah –“rinsing” and shetifah “washing away” are in this context virtually synonymous, thus the need to make the distinction. “Undiluted” – hay: the wine should be pure and undiluted until the blessing “ha-aretz” in birkat ha-mazon; at that point water is put in it. There are some who interpreted “undiluted” – hay – to mean that it came out of a vessel right next to the meal, as in the expression mayim hayyim, that is water drawn from a nearby spring. And there are those who interpreted hay – as “live,” referring to cup that is whole, unbroken, because vessels that are broken are called “dead.” One does not say the blessing of the cup of birkat ha-mazon until water is put in it, because we need the mitzvah to use only the finest, which would be mixed wine, since pure “undiluted” wine is harmful, and the point of the blessing is to be thankful for something that is not harmful. And thus they said, “the cup of blessing is not blessed until he puts water in it, especially the blessing of birkat ha-mazon. However one can say the blessing Boray pri ha-gafen over it, for making Kiddush is analogous to the wine libation, as it written, “a libation offering to the Lord of an intoxicating drink to be poured,”³¹⁰Nu 28:7. – we need wine that intoxicates,³¹¹B. Sukkah 49b. and like this they said, “something like this required to say a blessing over it, or to say the Great Hallel.”³¹²B. Pesahim 107a.And you already knew that wine hints at midat din, whose number is seventy, for in the realm above seventy ruling angels are nourished by the sefirah of Gevurah, and all of them are drawn from Compassion in the form of Jacob, the third in the heavenly chariot, out of whom came seventy souls.³¹³A mystical interpretation of Ex 1:5. Din and Gevurah are more or less synonymous terms for the Divine aspect of Judgment. Rahamim – “Compassion” and “Jacob” are other names for the sefirah Tiferet – “Beauty” which is connected directly to the sefirah Gevurah. For this reason they put a ban on the nazirite, to separate himself from wine and anything that came from the “grapevine of wine,”³¹⁴Nu 6:2-4: “If anyone, man or woman, explicitly utters a nazirite’s vow to set himself apart for the Lord, he shall abstain from wine and any other intoxicant; he shall not drink vinegar of wine or of any other intoxicant, neither shall he drink anything in which grapes have been steeped, nor eat grapes fresh or dried. Throughout his term as a nazirite, he may not eat anything that is obtained from the grapevine of wine, even seeds or skin.” because he is attached to Compassion, as it said, “if anyone explicitly utters a nazirite’s vow.”³¹⁵Ibid. 6:2. Therefore our sages z”l required that the cup for birkat ha-mazon, which is from the Torah, should not have the blessing said over it until water is put into it, because the intention of the blessing is basically for Compassion. And “full”: R. Yohanan said, “Whoever blesses over a full cup of blessing is given a boundless inheritance, as it is said, ‘full of the Lord’s blessing, take possession west and south.’³¹⁶Dt. 33:23. R. Yosi bar Haninah says he earns and inherits two worlds: this world and the world to come, as it is said, “take possession west and south.”³¹⁷Dt. 33:23. R. Yohanan used to prove “boundless inheritance” from the expression: yam ve-darush yerashah, and R. Yosi concurred with him on this, adding, “from what is written, ‘let him take possession [yerashah] west and south;’ it did not say “rash” – “take possession” because the world to come was created by the letter Yod, and this world was created by the letter Hay.³¹⁸Hence, the letters Yod and Hay have been “added” to the word “rash,” to hint at this. This is what the Book of Bahir was talking about when it said, “It should have said RaSh but instead it is written YeRaShaH – everything is given to you. And provided that you keep His ways, this is an inward, hidden matter, for “west [lit., “sea”] and south” – yam ve-darom – are intended to hint at Peace and the Covenant, which are the sefirot Hokhmah – ‘Wisdom’ and Binah – ‘Understanding.’” So understand this! “Crowning:” the cup is “crowned” by the disciples of the person saying the blessing. R. Hisda crowns it with other cups. Wrapping: R. Pappa said he wraps himself in his robe, ³¹⁹The verb for wrapping ‘ataf may connote wrapping oneself in a tallit, since it is the root of the verb in the expression le-hitatef ba-tzizit “to wrap oneself in the fringed garment – i.e., a tallit.sits, and then says the blessing. R. Ashi put a scarf on his head and take up the cup with two hands, as is it is said, “Lift up your hands in holiness and bless the Lord.”³²⁰Ps 134:2. And then he would grasp it in his right hand without any support from his other hand at all. And he would raise it a handbreadth from the ground, as Scripture said, “I will lift up the cup of salvation, etc.”³²¹Ps. 116:13. And he would set his eyes upon it, so his attention won’t be distracted from it. And he hands it over to his wife, for thus his wife may be blessed. So you see these are the ten things which were said about the cup of blessing. But R. Yohanan said, “We have only four, and they are: undiluted, full, rinsing, and washing. And here’s a acronym for them: HaMiShaH –“five”: Het – Hai – “undiluted;” Mem – male’ – “full;” Shin – Shetifah – “rinsing;” and Hay – hadahah – “washing.” Or if you’d prefer it, say SiMHa”H – “joy”, because it is written, “wine gladdens [yiSMaH] the human heart.”³²²Ps 104:15. The letters of hamishah can be rearranged to spell simhah.