Why is it so important to fast on ‘Asara BeTebet?
 On the 10^th of Tebet the holy city of Jerusalem was besieged. This was the beginning of a chain of calamities that would eventually lead to the destruction of the Bet HaMiqdash. Derushé Hatam Sofer (Ribi Moshé Sofer, Derush Adar 7:4) explains that on the 10^th of Tebet it was decided in Heaven that the Bet HaMiqdash was to be destroyed. Every subsequent year a judgment is held in the heavenly courts to determine whether or not the third Bet HaMiqdash is to be rebuilt. Due to this important reason, even if the fast fell on Shabat,[1] we would be required to fast (Abudraham, O”H Siman 550), as the pasuq states (Yehezqel 24:2) “be’esem hayom hazé” indicating that the fast must be conducted on the exact day it falls on. Even on Tish’a BeAb we do not fast if it lands on Shabat. Therefore, when fasting on ‘Asara BeTebet one should realize that we are all being judged on whether or not the third Bet HaMiqdash will be rebuilt this year and we should make this fast very dear to us.
 
This year there is the rare occurrence where the fast of ‘Asara BeTebet falls out on a Friday. There are some differences when this situation occurs compared to when the fast falls on a regular weekday, see below for those differences.
 
Tora Reading
 When this fast occurs on ‘Ereb Shabat as opposed to a regular weekday, Moroccan Jews follow the Bet Yosef’s ruling (O”H Siman 550)[2] to not read the parasha of VaYehal Moshé that is read at Minha on normal fast days.[3] Some write that this is still the minhag of Meknes.[4]
 
Nevertheless, for reasons unknown it appears that the prevalent custom nowadays is to read the Tora at Minha even in Moroccan synagogues.[5]

During the Tora reading on fast days, the minhag is that when the reader reaches the Thirteen Attributes of Mercy (Shelosh ‘Esré Midot, beginning from “Ado-nai, Ado-nai”), he stops while the congregation says them aloud; he then reads them aloud himself and continues with the rest of the reading.[6] It should be mentioned that this is only done on fast days and not on Shabat Perashat Ki Tisa when the same portion is read. Qadish is not said after this reading, rather the Tora is returned to the hekhal followed by Qadish and the ‘Amida.[7]
 
Tefilin
The Bet Yosef (Siman 46) rules that tefilin must be worn during Minha on fast days since we are lacking in the 100 berakhot that one is required to say everyday due to the fact that we are not eating and miss out on those berakhot. Therefore, the minhag in Morocco developed to wear the talet and tefilin at Minha with a berakha, on all fast days, in order to arrive at these 100 berakhot.[8]

However, when a fast falls on ‘Ereb Shabat (Friday) tefilin are not worn after hasot, therefore they are not worn at Minha, even according to Moroccans.[9]

Mekorot – Sources

[1] Before our modern day set calendar, the holidays and fast days would be determined based upon when Rosh Hodesh was established. Rosh Hodesh would only be established once two witnesses came to the Bet Din and testified that they had seen the moon. Nowadays, with our fixed calendar, the 10^th of Tebet can never fall on Shabat.
 

[2] Opposing the opinion of the Agur who quotes the Shibolé HaLeqet. HaMalakh Refael Berdugo (Torot Emet, O”H 550:3) writes that the custom of Moroccan Jewry is to follow the Agur. See also Shufré DeYosef Berdugo and Ribi David ‘Obadia (Nahagu Ha’Am) who quotes the Torot Emet.
 

[3] This is because the holiness of Shabat already starts from hasot of Friday. Therefore, we do not read such perashiot. See HaMalakh Refael Berdugo (ibid.) who writes this but clarifies that on fast days that fall during the week the Tora is read at Minha, Nahagu Ha’Am (Ta’aniot), and Ribi Yosef Berdugo (Shufré DeYosef, Hilkhot Ta’anit).
 

[4] See Maghen Abot (notes of e”H Ribi Abraham ‘Amar s”t (Luah Be-ito) in the name of Ribi Dabiliski) who holds that this custom should be upheld by those who have such a tradition. E”H Ribi Yishaq Rasabi s”t writes that certain Yemenite communities did not read this Tora portion either (see S”A HaMequsar).
 

[5] Although this custom is mentioned in the above sources, it appears that it was not prevalent in most communities. In the Qisur Shulhan ‘Arukh of Ribi Refael Barukh Toledano this minhag is not mentioned. Furthermore, when the Shufré DeYosef and Nahagu Ha’Am do mention it, they do not write that this is what was practiced, they simply quote what they found in the Torot Emet. After discussing the matter with e”H Ribi Shelomo Dayan s”t (author of ‘Ateret Shelomo), and others, it was unanimously agreed that the minhag to not read the parasha is not the prevalent one, and one should indeed read from the Sefer Tora at Minha when the fast of ‘Asara BeTebet falls on a Friday. E”H Ribi David Banon s”t mentions that he was in Morocco 14 years ago when the fast fell on ‘Ereb Shabat, and e”H Ribi Shim’on Suissa s”t was poseq to read from the Tora and further mentioned that if the tefila would be at Minha Gedola, tefilin would also be worn. E”H Ribi David Peres s”t mentions that his community in Caracas, Venezuela also reads from the Sefer Tora at Minha as well as e”H Ribi ‘Amram Assayag s”t (Chief Sefaradi Rabbi of Toronto). See also Osar HaMikhtabim (Heleq 3, §829), VaYomer Yishaq (Ta’aniot Siman 2), Ma’asé Bereshit (Ta’anit), and Shoshanim LeDavid Sabah (Heleq 2, Siman 4).
 

[6] E”H Ribi Mordekhai Lebhar s”t explains that this is done in order to awaken the congregation during fast days to change their ways and start emulating the midot of their creator, Hashem, Yitbarakh Shemo La’ad. See Maran HaHida in LeDavid Emet (Siman 10:10) who says this is the minhag, Ribi Yishaq ibn Danan (LeYishaq Reah §100), Ribi Yosef Benaim (Noheg BeHokhma, Sefer Tora §4 p.141) who brings this minhag in the name of the Sefer HaHasidim (Siman 200), and Ribi David ‘Obadia (Nahagu Ha’Am, Ta’aniot, p.116).
 

[7] See the Moroccan mahzor – Hamesh Ta’aniot.
 

[8] See Ribi Yishaq Benoualid (VaYomer Yishaq, Liqutim: Ta’anit §2). So too is the custom in Fes (heard from e”H Ribi Aharon Monsonego s”t), Meknes, Marrakech, Tanger, Tetouan (e”H Ribi Ya’aqob Benaim s”t, Maghen Abot, O”H p.428 §79), and most other cities. 
 

[9] Ribi Yishaq Benoualid (VaYomer Yishaq, Heleq 1, Liqutim O”H Ta’aniot), however, rules that when the fast falls on ‘Ereb Shabat, tefilin are NOT worn because the holiness of Shabat has already presided. He bases his ruling on reasons rooted in Qabala. The posqim who mention this minhag seem to imply that even if Minha Gedola is prayed, one still does not wear tefilin because it is after hasot; see Maran HaHida in Mahziq Berakha (Siman 267) and Kaf HaHayim (Siman 25:100).

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Part 2

To clarify yesterday's halakha regarding reading the Tora on 'Asara BeTebet that falls on Friday, if Minha Gedola is prayed, the Tora is read and talet and tefilin are worn. If Minha Qetana is prayed then these three things are not done.

In Morocco there was never a question regarding reading the Tora on the 10^th of Tebet that fell on a Friday because in any case Minha Gedola was prayed in order not to be pressed for time and not to diminish the preparations for Shabat, and at such an early time for sure the Tora was read. Hence, these concerns are applicable only to Minha Qetana. Ribi David Banon of Montreal asked Ribi Shim’on Suissa, former Chief Rabbi of Morocco, about this minhag and he answered that the custom is to wear the talet and tefilin and to read Parashat VaYehal Moshé in the event that one prays Minha Gedola. However, if one prays Minha Qetana which was rare as mentioned above, then one would pray without talet and tefilin and would not read Parashat VaYehal Moshé but without question 'Anenu was said in the 'Amida. Ribi Suissa added that he clarified this with Ribi Shalom Messas who told him that this was indeed the custom everywhere besides from Meknes where the talet and tefilin were never worn at Minha of a public fast day (aside from Tish'a BeAb where tefilin are only worn at Minha and not Shaharit). Ribi David Banon writes that he himself merited to pray many years with Ribi Shalom Messas who was from Meknes, and despite that he would wear a talet and tefilin because that was not the minhag of the place he was praying in. Ribi Suissa continues that when 'Asara BeTebet fell on Friday, an effort was made to pray Minha Gedola in order to wear the talet and tefilin and read VaYehal Moshé. This was also confirmed by the Chief Rabbi of Quebec, Ribi David Sabah.

Reciting ‘Anenu
Aside from Shaharit and Minha, during ‘Arbit before the Fasts of Gedalia, Ester, ‘Asara BeTebet, and Shib’a ‘Asar BeTamuz, the Moroccan minhag is to say ‘Anenu in the ‘Amida even though the fast does not begin until the following morning.[1]
 
Birkat Kohanim
At Minha of fast days, Birkat Kohanim is performed unlike during the regular weekday Minha when it is not done.[2] However, the Shulhan ‘Arukh[3] rules to only do Birkat Kohanim on fast days when Minha Qetana is prayed (later in the afternoon).[4] Thus, neither Birkat Kohanim nor the pesuqim starting with “Eloh-enu ve-elo-hé abotenu…” (if no Kohen is present) is recited on fast days when praying Minha Gedola (before Pelag HaMinha).[5] Furthermore, as mentioned above, the minhag of Morocco is to pray Minha Gedola on fast days.[6]

Therefore, when a fast comes out on ‘Ereb Shabat (Friday) and one recites Minha as normally done right before Shabat starts (Minha Qetana), then the congregation does Birkat Kohanim.

Mekorot – Sources

[1] This is in accordance with the ruling of the Shulhan ‘Arukh (Siman 565). See Tur (Orah Hayim 565:3) and Rosh who notes that this was the custom in Spain. See also Ribi Yosef Messas (Osar HaMikhtabim Heleq 2, §38) and Ribi David ‘Obadia (Nahagu Ha’Am, Ta’aniot §24). E”H Ribi Shelomo ibn Danan of Fes (Maghen Abot, O”H p.431 §22) attests to this being the minhag as well as e”H Ribi David Sabah s”t of Marrakech (Maghen Abot, O”H p.433 §35) and e”H Ribi Ya’aqob Benaim s”t of Tetouan (Maghen Abot, O”H p.427 §75).
 

[2] The Gemara (Ta’anit 26b) cites Ribi Yosi who rules that Birkat Kohanim is done during Ne’ila of Yom Kipur but not during Minha (of Kipur). Birkat Kohanim is not done during the weekday Minha for fear that after lunch the Kohen may still be intoxicated from alcohol drunk during lunch. Since one cannot perform Birkat Kohanim in a state of stupor, the Rabbis decreed that Birkat Kohanim never be done during the weekday Minha. However, in the case of Yom Kipur, even though such a situation would not arise because the Kohen will be fasting and not consuming any alcohol, Ribi Yosi nonetheless rules that Birkat Kohanim is not performed during Minha of Kipur for fear that some may confuse the law and inadvertently do Birkat Kohanim during Minha of the week. However at Ne’ila, since it is only once a year, the Rabbis were not concerned that people would be confused. Following the same course of logic, Maran (O”H, Siman 129:1) permits performing Birkat Kohanim during Minha of regular fast days only if Minha is recited close to sunset (Minha Qetana). The reason being that this is equated to a Ne’ila service and thus people will not err. On fast days, since one does not eat we are not worried that the Kohen will become intoxicated and therefore we take this opportunity to perform it.
 

[3] O”H Siman 129
 

[4] Ribi David ‘Obadia (Sfrou, Nahagu Ha’Am, Somot VeTa’aniot §2) and e”H Ribi Yehoshu’a Maman s”t in ‘Emeq Yehoshu’a (Meknes, as quoted by Maghen Abot, O”H p.423 §2) write that the Jews of North Africa never recited Birkat Kohanim at Minha of regular fast days primarily because Minha was prayed in the afternoon close to midday (Minha Gedola). They stipulate though, that even if a synagogue prays Minha Qetana, the opinion of Maran is still not followed and Birkat Kohanim nor Elo-henu is recited in order not to differentiate and complicate matters. HaRab Yafé LaLeb of Izmir, Turkey (Siman 127:5) also writes that even when praying Minha Qetana of fast days, Birkat Kohanim is not recited.
 

[5] This is according to the Shulhan ‘Arukh in Siman 566:5. See also Nahagu Ha’Am (p.111, Somot VeTa’aniot §6), Qiriat Hana David (O”H Siman 87), Yafé LaLeb (Siman 127:5, who confirms that this was the minhag in Izmir, Turkey), and Kaf HaHayim 566:51. This is also  the ruling of e”H Ribi ‘Amram Assayag s”t and other posqim. It should be noted that Ribi Yosef Hayim (the Ben Ish Hai) rules in sefer Rab Pe’alim (Heleq 4, Siman 6) that if a Kohen does go up to do Birkat Kohanim at Minha Gedola, the congregation should not stop him. Ribi David ‘Obadia in his sefer Nahagu Ha’Am (Ta’aniot) rules that in order not to make any difference between the two Minhas, we do not recite Birkat Kohanim regardless of when Minha is recited. E”H Ribi Yehoshu’a Maman s”t in ‘Emeq Yehoshu’a as quoted by Maghen Abot (O”H p.423 §2) cites the minhag of Meknes being that generally Minha Gedola would be prayed and thus Birkat Kohanim is not done, but adds that even if Minha Qetana was prayed it is still not done.
 

[6] See Nahagu Ha’Am (ibid.), Qiriat Hana David (Siman 87), Shoshanim LeDavid Sabah (Heleq 2 Siman 4), and ‘Emeq Yehoshu’a (as quoted by Maghen Abot, O”H p.423 §2).

1. Which miracle do we celebrate with the lighting of candles?
   The oil for lighting the menorah in the Beit Hamikdash after the victory over the Hellenites was only enough for one day and it miraculously lasted for eight days until a new supply of pure oil was available. (Rambam, Laws of Chanukah 1:1)
2. How did they know that the oil found was uncontaminated?
   Its container had the seal of the kohen gadol. (Mesechta Shabbat 21b)
3. Who led the battle against the Hellenites?
   Matityahu, the kohen gadol and his sons. (Rambam, Laws of Chanukah 1:1, and the “Al Hanissim” prayer in the Siddur)
4. During which of the “four exiles” did the miracle of Chanukah take place?
   The third exile under Hellenite oppression during the era of the second Beit Hamikdash. (Rambam, Laws of Chanukah 1:1)
5. Name two non-halachic customs connected with Chanukah.
   Eating either donuts or potato pancakes made with oil and playing with the sivivon (dreidel).
6. How many blessings are made before lighting candles?
   Three blessings the first night and two the other nights. (Rambam, Laws of Chanukah 1:4)
7. Why do we light the extra candle known as the “shamash”?
   Since it is forbidden to benefit from the light of the candles we light an extra one so that if we do benefit it will be from that one called the shamash because it is sometimes used to serve as the lighting agent. (Shulchan Aruch Orach Chaim 673:1)
8. What is added to our regular prayers at least three times a day?
   The prayer “Al Hanissim” (Ibid. 682:1)
9. What is the special reading of the Torah each day?
   The gifts of the nesi’im (heads of the twelve tribes at the inauguration of the Sanctuary as recorded in Bamidbar 7:1-8). (Ibid. 684:1)
10. Is it obligatory to eat a meal like on Purim?
    No. But if the meal is accompanied by songs of praise to Heaven it is considered a seudat mitzvah. (Ibid. 670:2)
11. When do we have occasion to use three Sifrei Torah on Chanukah?
    When Rosh Chodesh Tevet is on Shabbat and we read selections for Shabbat, Rosh Chodesh and Chanukah. (Ibid. 684:3)
12. What three mitzvot did the Hellenites decree against?
    Shabbat, circumcision and Rosh Chodesh. (Midrash)
13. What damage did the Hellenites do to the Beit Hamikdash?
    They made breaks in the walls and contaminated the sacred items. (Rambam, Laws of Chanukah 1:1)
14. What two military advantages did the Hellenite army have over the Jews?
    They were stronger and more numerous. (“Al Hanissim” Prayer)
15. Is it permissible to do work on Chanukah?
    It is permissible to work but women have a custom of refraining from work for the first half hour that the candles are burning. (Mishna Berurah 670:1)
16. Why is there no Mussaf prayer on Chanukah except for Shabbat and Rosh Chodesh?
    Because there were no additional sacrifices in the Beit Hamikdash during Chanukah. (Shulchan Aruch Orach Chaim 682:2)
17. How does the name Chanukah indicate the date when this holiday begins?
    If we break up the word into two parts — Chanu, and the letters chaf and hei, we read that they rested from the war on the 25th day of the month.
18. What special prayer do we add to the morning services?
    Hallel (Shulchan Aruch Orach Chaim 683:1)
19. What did the Jews do after victory that explains the name Chanukah?
    They rededicated the altar in the Beit Hamikdash, which the Hellenites had defiled. (“Chanukah”means inauguration.)
20. Which regular prayers in the morning service do we omit on Chanukah?
    Tachanun and Psalm 20 before Uva Letzion. (Shulchan Aruch Orach Chaim 683:1)

קיפול בגדים בשבת

שאלה: האם מותר לקפל בשבת בגד, כגון, לקפל את הטלית בסיום התפלה בשבת, לפי סדר הקיפולים שלה, בכדי שלא תתקמט, או שיש איסור בדבר?

ולפי זה נראה, שאדם הפושט את טליתו בשבת, אסור לו לחזור ולקפלה אחר התפלה. וכן, הפושט בגדיו בליל שבת לפני שהולך לישון, ובגדיו צבעוניים, אסור לו לקפלם בשבת, שנראה כמתקן כלי בשבת.

ומרן השלחן ערוך (בסימן שב) הביא דברי הראבי”ה, שאם מקפל שלא כסדר הקיפול הראשון, יש להקל. ולא הזכיר כלל את סברת הכלבו, שמתיר לגמרי לקפל בגדים בזמן הזה. ומבואר שאינו מסכים להקל כדעת הכלבו, אלא כדעת הראבי”ה, שכל שאינו עושה על פי הסדר הקודם, יש להקל.

ואף על פי כן, יש שכתבו להקל כדברי הכלבו, נגד דעת מרן השלחן ערוך, באמרם שהוא מנהג קדום, עוד קודם קבלת הוראות מרן הקדוש. ומרן הרב זצ”ל לא סמך להלכה על דבריהם, ולפיכך פסק, שאין להקל בקיפול הטלית (או שאר בגדים צבעוניים) בשבת, אלא כשמקפלם שלא כפי סדר הקיפול הקודם.

ולסיכום, מותר לקפל בשבת בגד או טלית שלא לפי סדר הקיפול הראשוני, אבל לפי סדר הקיפול הראשון, אין לקפל את הבגדים, שנראה כמתקן כלי. והמיקל לקפל לפי סדר הקיפול הראשון, אין למחות בידו, שיש לו על מה שיסמוך.

ובמקומות שיש נכרי שמקפל את הטליתות לכל המתפללים, כמו שמצוי בכמה מקומות בחוץ לארץ, יש להקל בזה.

Folding Garments on Shabbat

Today's Halacha is dedicated for the merit and protection of
All Our Dear Soldiers
May Hashem give them strength and courage to vanquish our enemies and may they return home safe and sound amid health and joy. May Hashem protect all the captives and have mercy upon them so that no harm befalls them and may they be released quickly, Amen!
* * * * * * * * * *

Question: May one fold garments on Shabbat, for instance, folding a Tallit along its original creases at the conclusion of prayer services so that it does not become wrinkled, or is this prohibited?

Answer: The Mishnah in Masechet Shabbat (113a) states: “One may fold garments on Shabbat.” The Gemara proceeds to explain that this is only permissible when one person is doing the folding; however, if two people are folding the garment together, this is prohibited. Similarly, our Sages only permitted folding a new garment on Shabbat, but it is prohibited to fold a garment that is not new. Additionally, our Sages only permitted folding a white garment on Shabbat; however, a colored garment may not be folded. Furthermore, it is only permissible to fold a garment when one intends to wear this garment again on the same day; however, if one does not intend to do so, this is prohibited. Furthermore, our Sages only permitted folding a garment on Shabbat when one does not have any other garment; however, if one does have another garment, one may not fold this one on Shabbat.

The Reason Behind the Prohibition to Fold Garments on Shabbat and its Halachic Ramification
Rashi explains that the reason for the prohibition to fold garments on Shabbat is because it is similar to repairing a vessel, which is one of the forbidden works on Shabbat. “Repairing a vessel” does not necessarily mean fixing a broken vessel on Shabbat; rather, anything beneficial that is done to the vessel, such as immersing a vessel which was not yet immersed in the Mikveh, is also included in the prohibition of “repairing a vessel” on Shabbat (although the specific example of immersing a vessel in a Mikveh on Shabbat is subject to a disagreement among the Poskim). The Sages therefore prohibited folding garments on Shabbat. The Tosafot explain likewise: “We can derive from here that it is prohibited to fold the synagogue’s Tallitot, for this is a necessity of tomorrow,” meaning that although the Tallit is new and white, since one has no intention of wearing it again that same day, one may not fold it on Shabbat.

Based on this, it would seem that when one removes one’s Tallit on Shabbat, one may not fold it after prayer services. Similarly, one may not fold the clothes one removes on Shabbat night before going to sleep or one’s colored garments, for this is similar to repairing a vessel on Shabbat.

One May Act Leniently When Not Folding Along the Original Creases
The Ra’avaya rules in accordance with the Tosafot that one may not fold one’s Tallit on Shabbat, however, he adds that if one does not fold the Tallit along its original creases, it seems that this is permissible. Maran Rabbeinu Ovadia Yosef zt”l writes (in his Yechave Da’at, Volume 2, Chapter 40) that the reason for this is that if one actually intended to keep the form of the garment, one would fold it along its original creases. However, now that we see that one is folding it intentionally not in this way, one shows that one does not care about keeping the garment smooth in its original form. Thus, this is not similar to repairing a vessel which is prohibited on Shabbat.

The Reason for Those Opinions Who Rule Leniently Regarding Any Type of Folding on Shabbat
The Kol Bo writes that one may fold a garment on Shabbat even along its original creases, for nowadays, we are not as concerned about keeping garments unwrinkled as they were in the times of our Sages; thus, there is no issue of repairing a vessel involved here. There are several places that customarily ruled leniently on this matter based on this opinion.

Maran Ha’Shulchan Aruch (Chapter 302) quotes the opinion of the Ra’avaya that one may act leniently and fold a garment not along its original creases, but he does not mention the opinion of the Kol Bo who permits folding garments in any way nowadays at all. It is clear that he does not agree with the lenient view of the Kol Bo; rather, he only means to rule in accordance with the Ra’avaya who permits folding a garment not on its original creases.

Nevertheless, there are those who have ruled leniently in accordance with the opinion of the Kol Bo in contrast with the opinion of Maran Ha’Shulchan Aruch and they claim that this was the prevalent custom even before our acceptance of the rulings of Maran Ha’Shulchan Aruch. Maran zt”l did not accept this opinion as Halacha and he therefore rules that one may not act leniently and fold a Tallit (or other colored garments) on Shabbat unless one does so not along its original creases.

Summary: One may fold a garment or Tallit on Shabbat when this is done not along its original creases. However, one should not act leniently and fold a garment along its original creases, for this is tantamount to repairing a vessel. If one sees an individual who acts leniently and folds a garment along its original creases, one need not protest, for he indeed has on whom to rely.

ברכת היין בתוך הסעודה

שאלה:  האם יש לברך על היין “בורא פרי הגפן” באמצע הסעודה?

ולסיכום: אף על פי שהבא לשתות אחד מכל מיני המשקאות בשעת הסעודה (שאוכלים בה לחם), אינו מברך ברכת “שהכל נהיה בדברו”. שונה הוא דין היין, שאם הוגש יין באמצע הסעודה, יש לברך עליו ברכת “בורא פרי הגפן”.

אבל מי שבירך על היין “בורא פרי הגפן” לפני הסעודה, כגון בשעת הקידוש של שבת, אינו חוזר לברך שוב על היין המוגש לפניו בשעת הסעודה.

ובהלכות הבאות יבואר פרטי דינים בזה.

אגב נזכיר, שכבר ביארנו בעבר, את הדין, שמי שבירך בורא פרי הגפן על היין, אינו מברך אחר כך על שאר המשקאות. וכן ביארנו את דין הבא לשתות משקאות, לאחר שהשתתף בקידוש של שבת בבוקר.

The Blessing on Wine During a Meal

ההלכה מוקדשת לעלוי נשמת
כל הנרצחים בפרעות שביצעו צוררי נפשינו
ארץ אל תכסה דמם, וכן לרפואת הפצועים, ולזכות השבויים האומללים, ולהצלחת חיילי ישראל בכל מקום שהם, ה' יתברך יעמוד לימין צדקם, וימגר את כל אויבינו, לא יותיר בהם נשמה, המה יאבדו ואנו נעמוד לעד לעולם עד ביאת משיח צדקינו במהרה בימינו אמן.

Question: Must one recite the “Boreh Peri Ha’Gefen” blessing on wine served in the middle of a meal?

The Shehakol Blessing on Beverages Served During a Meal
Answer: It is well-known that one does not recite a blessing on beverages served during a bread meal, for beverages serve to assist in the digestion of the food one eats. Thus, the beverages are considered secondary with regards to any other foods eaten during the meal and the Shehakol blessing is not recited before drinking them, as they have already been exempted with the Hamotzi blessing recited on the bread at the beginning of the meal.

Reciting the “Boreh Peri Ha’Gefen” blessing on Wine Served During a Meal
The law for wine, however, is somewhat different. Our Sages tell us in Masechet Berachot (41b) that one must recite the Ha’Gefen blessing on wine served during a bread meal and the wine is not exempted with the Hamotzi blessing recited at the beginning of the meal. The Poskim, as well as Maran Ha’Shulchan Aruch (Chapter 174), rule accordingly.

One who Recites a Blessing on Wine before the Meal Does Not Recite Another Blessing During the Meal
Clearly, if one recites Kiddush on wine before the meal and recites the “Boreh Peri Ha’Gefen” blessing on the wine during the Kiddush, as we do every Shabbat, one will not recite another blessing on wine served during the meal since one has already exempted the wine’s blessing with the Ha’Gefen blessing recited during Kiddush before the meal.

Summary: If one drinks any kind of beverage during a bread meal, one does not recite a “Shehakol Nihya Bidvaro” blessing on it. On the other hand, if one is served wine in the middle of a bread meal, one must recite a “Boreh Peri Ha’Gefen” blessing before drinking it.

Nevertheless, if one recites a Ha’Gefen blessing on wine before the meal, such as during Kiddush on Shabbat night or day, one will not recite another blessing on wine served to him during the meal.

We shall discuss more details related to these laws in following Halachot, G-d-willing.

As a side note, we have already discussed the law that one who recites Ha’Gefen on wine does not recite a blessing on other beverages one drinks in a previous Halacha.