MISC section - contents: Q I will be hiking for several hours and plan to drink throughout. Should I make one Beracha Rishona (=B"R) in the beginning and one Beracha Acharona (=B"A) at the end or should I make a B"R and a B"A each time at the place I drink? A We will first determine whether the first beracha covers that which one drinks at a different time and place and then we will see what option(s) is advisable. Moving from house to house is a factor that can force the need for a new beracha (Shulchan Aruch, Orach Chayim 178:2). However, the problem is less acute when one starts eating outside with the intention to continue eating as he goes. Then his change of location is not a change in mindset, and the original beracha cover seven food that one eats in a place that is not visible from the site of the beracha (Mishna Berura 178:42). (See Igrot Moshe, OC II 57 regarding one who starts eating in the house with the intention to leave immediately.) So in this case, it is possible to make a single beracha that will last throughout the hike, and this is indeed preferable for one who takes sips frequently and consistently. (Regarding the B"A, realize that, in general, only if one drinks a revi’it (approximately 90 ml. or 3 fl. oz.) at one time should he make a B"A. Ifone sips, it is best to, at some point, drink a revi’it so that he can make the B"A- Mishna Berura 210:1.) If one takes significant breaks during the drinking, the question is two-fold. 1) Can a single B"R “survive” all the breaks? 2) Can a B"A at the end relate to that which was drunk long before? We will start with the second question. After partaking in a full meal, one can make Birkat HaMazon until the last food eaten has reached such a point of digestion that he begins to become hungry again. This takes a minimum of 72 minutes (Shulchan Aruch 184:5; see Mishna Berura 184:18). However, when one eats lightly or drinks, we need to consider the possibility that the food’s filling effect begins to wear off more quickly. Although there is no consensus of poskim as to how long one has to make the appropriate B"A, a reasonable middle-of-the-road opinion is approx. a half hour (Kaf Hachayim 184:29; see V’zot Haberacha pg.52). Therefore, if there are likely to be breaks of overhalf an hour then one should certainly make a B"A before losing the opportunity to do so (based on Minchat Yitzchak V, 102). If one plans to make a B"A after each drinking, it is good to have in mind, when making the B"R, that it applies only to what he will drink immediately (V’zot Haberacha ibid, footnote 6). This is in deference to the opinion that if one eats or drinks with the intention to continue, then the original B"R covers all the food, even if he made a B"A in between. So, if one expects to take a sip every few minutes, he should make one B"R in the beginning and one B"A at the end. If he plans to take long breaks, he should make a set of berachot each time. The better question is if one plans to drink every several minutes, but it is possible that a significant amount of time may pass. The Minchat Yitzchak’s (ibid) approach is that it is better not to rely on the prospect that he will remember to drink within the requisite time (the Mishna Berura 190:8 seems to agree; see Biur Halacha ad loc.). He spoke about those who sit and learn over periodical cups of coffee. This is all the more true on a hike,where one could get preoccupied or become thirsty very quickly, after which it is too late to make the B"A. If one took the approach to make only one set of berachot and it happens that he waited too long to make the B"A, there is a major machloket what to do. The Magen Avraham (184:9) says that the old eating is over, and there is now a need for a new B"R. Even Ha’ozer (ad loc.) says that as long as one has in mind to continue eating or drinking, the B"R is not lost. It is not clear how to rule (see Yechave Da’at VI, 11) which is one more reason to avoid the situation. There are a few ideas to extricate oneself from doubt in such a case, but they are beyond our present scope. Ask the Rabbi Q&A is part of Hemdat Yamim, the
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for Israel Finally, just before Sukkot, R' Chaim told her, "If you buy me an extremely beautiful esrog, I'll consider it." His wife, seeing her chance, bought the very best esrog that money could buy, and brought it to her husband. Soon word got around the village that R' Chaim had an exceptional esrog, and on the first day of the festival everyone came to fulfill the mitzva of Lulav & Esrog with R' Chaim's beautiful esrog. By the time everyone had finished handling it, it was rather the worse for wear, and had lost its original beauty. "Look!" said R' Yaakov to his wife. "The most
beautiful of esrogim only needs to fall into the hands of the
community to lose its beauty." The Haamek Davar (Rav Naftali Tzvi Berlin) explains that when the Jews gathered in the yield of the land it was natural for them to be joyous. Therefore the Torah states that when you celebrate Sukkot it will be different from every other holiday because it is the season of the ingathering of the crops and will therefore bring you much joy. Besides being a reminder of the Exodus from Egypt like Pesach, Sukkot has the added dimension of being a holiday which celebrates the produce of Eretz Yisrael. The Haamek Davar continues that one might have thought that since we are celebrating the produce of the land, the laws of Sukkot should only apply to a landowner who is happy because of the in gathering of his crops. But a poor man who owns no land or a convert who received no inheritance would not be required to dwell in a Sukka. Therefore the Torah states that every native shall dwell in Sukkot. It thus becomes obvious that the possession of Eretz Yisrael, the joy in reaping the benefits of its produce, the privilege of living in Eretz Yisrael all add a dimension of joy and significance to the holiday of Sukkot over and above the joy and significance of any of the other holidays. Come celebrate Sukkot with us. Better still, come
live in Eretz Yisrael and experience the joy and wonder of being
connected to our land. What happened on the 15th of Tishrei? And if there is nothing specific, then what is Sukkot doing specifically at this time of the year and on that date? The Vilna Gaon gives a significance to the date. Most others explain the time of the year, but not for the specific date. Tur says that had the mitzva of Sukka been commanded at Pesach-time, it would not be noticeable that we are performing a mitzva; it would seem that we are merely seeking the comfortable environment of the Sukka in the warming springtime. On the other hand, when we leave our homes as others are returning to theirs in anticipation of cooler and wetter weather, the mitzva aspect of Sukka is manifest. Rambam seems to take an opposite view, namely that the timing of Sukkot is a kind gesture by G-d - we dwell in the Sukka when it is neither too hot nor to cold to do so in an enjoyable manner. (A lot depends upon where you live - Eretz Yisrael is highly recommended.) Ramban says that Sukkot is set at the other side of the year from Pesach to emphasize that we must appreciate G-d's having taken us out of Egypt and protecting us in the Wilderness - ALL YEAR ROUND. Pesach and Sukkot are each a 7-day commemoration of the Exodus, each begins on the 15th day of the first month of the year (both Nissan and Tishrei are first months). Does the Sukka commemorate the Heavenly Clouds of Glory that protected Bnei Yisrael, or does it represent actual Sukkot in which the people dwelt... If you say ACTUAL SUKKOT, then this is the season that the people would have begun to need them. Hence, Sukkot in the fall. If you say CLOUDS OF GLORY, then, according to the Vilna Gaon, after Sin of the Golden Calf, the Clouds left the people. Only after the command to build the Mishkan, and after the materials were collected and the construction was about to begin, did the Clouds return. The GR"A says that this happened on 15 Tishrei, hence that date for Sukkot. Menorat HaMaor suggests that the timing of Sukkot carries an important message for the Jew, who has just brought in the harvest and is about to tuck himself comfortably into his home for the winter. He would usually burst with pride at what he has accomplished. The mitzva of Sukka is perfect to bring the Jew out of his complacency and remind him - in the frail Sukka - of G-d's dominion over nature. Chidushei HaRim explains the timing of Sukkot is
"necessitated" by the reason given for the mitzva of Sukka - In
order that your generations shall KNOW... KNOWLEDGE can be achieved
best (or only) in an atmosphere that is sin-free, only immediately
following the Yamim Nora'im. Our sources say that a person does not
sin unless he is overcome by foolishness. Thus, we are capable of
fulfilling the mitzva of Sukka best during the days following Yom
Kippur. T'shuva motivated byAHAVA, Love of G-d, can achieve
much more -the conversion of our sins into merits. AHAVA is a
partner feeling of SIMCHA.It is during Sukkot, ZMAN SIMCHATEINU, the
time of our joy, that we can reach the level of T'SHUVA MeiAHAVA,
repentance motivated by Love of G-d. Following on the tense heels of the Yamim Nora’im, Sukkot throws us into a world of action and symbol, reconnecting us to life. In a sense we have been purified, our sins expiated, and we are now ready to rejoice in our holidays – yes, “to rejoice exceedingly” (cf. Devarim 16:15). In reality, notes Rabbi Yitzhak Goldschlag, there is no intrinsic contradiction between sanctity and life, between spiritual elevation and the enjoyment of life’s pleasures. What this means in religious terms, however, is that on Sukkot we bring the minutiae of halachic rulings to bear on the seemingly mundane. We bring a spiritual dimension to our celebration. We enjoy ourselves in the material sphere within the four cubits of Torah. Thus, we are punctilious about the shape of our Sukka and the beauty of our Etrog. We also adorn our Sukkot with ornaments and put colorful flags in our childrens’ hands on Simchat Torah. Indeed, Rav Simcha Bunim of P'shischa captured the essence when he wrote: “There is no Mitzva more endearing than the Sukka, for every part of ourselves is surrounded by that Mitzva.” Chag Sameach and Shabbat Shalom, Menachem Persoff [The Sukkot Homepage]
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