Q: Toward the end of a snack, I decide to stop eating after one more cookie and change my mind later. Do I need to make a new b'racha before continuing to eat?

A: Intention regarding what one plans to eat affects the need for additional berachot in two different ways, and at two different points of the eating process. After discussing the principles of each (without getting into much details), we will see where your case fits in.

Intention at the beginning of the eating
If when one recites a b'racha, he has in mind to eat several foods, the b'racha covers other foods of the same b'racha, including those that are not before him or which he has no specific plans to eat (Shulchan Aruch, Orach Chayim 206:5). If one intends at the time of the b'racha to eat only a certain food or foods, then he needs a new b'racha before eating other foods, even of the same b'racha (Mishna Berura 206:20). When one does not give the matter thought, according to most poskim, one does not make a new b'racha. This is because we assume that the standard situation is that the extent of one’s eating is open-ended (ibid.). However, the Rama (ad loc.) says that to remove doubt, it is best for a person to have in mind to cover with his b'racha everything that may come his way.

Intention at the end of eating
The gemara in different places discusses situations that end a meal: 1) Removal of the tray/table from which a person was eating (B'rachot 42a); 2) Rinsing one’s hands with mayim acharonim (water used before Birkat HaMazon) (ibid.); 3) Announcing that the group is ready to recite Birkat HaMazon (P'sachim 103b). In the third case, the gemara uses a phrase that is the heart of the issue, namely HESECH HADA’AT (removal of thought). By performing an action that indicates that he is preparing for the b'rachot that follow eating, he shows that he has removed his mind from the eating that was included in the original b'racha. Thus, to continue eating, he requires a new b'racha. (Discussion as to whether he can eat before reciting Birkat HaMazon is beyond our present scope.) The Mishna Berura (179:3, based on the Rambam, B'rachot 4:7) says that a clear thought that one has finished eating constitutes a HESECH HADA’AT without verbalizing that he plans to bentch. Some Rishonim (see Shulchan Aruch OC 197:1) distinguish between the type of eating one was doing. If one was drinking (or having a snack - Shulchan Aruch Harav, Seder Birkat Hanehenin 5:1), then verbal or mental HESECH HADA’AT is effective. If one was eating (a meal - ibid.), then only an action causes a break.

The Bi'ur Halacha (ad loc.) says that it is difficult to decide between the different opinions on the matter and urges one to avoid having mental HESECH HADA’AT and then changing his mind during a meal.

Let us return to our case. If one were to decide to have a snack of one cookie, then the b'racha would never have taken effect on other foods. However, once the intention was open-ended enough to apply to other foods, only positive HESECH HADA’AT removes it. All of the poskim we have found discuss HESECH HADA’AT from the perspective of the present (for example, see the language of the Rambam (ibid.) and the Mishna Berura (206:20)). In other words, one says to himself: “I no longer plan to eat,” which is equivalent to the actions of preparing for Birkat HaMazon. There is no halachic precedent for HESECH HADA’AT on delay (i.e. “I hereby declare that after one more cookie, I will have stopped eating”).
Thus, if you continue to think clearly after finishing the cookie that it was indeed the last one, then you have HESECH HADA’AT at that time. As you are referring to a snack, you would need a b'racha before eating more. However, if your resolve to stop eating wavers before finishing to eat, then you could continue eating without a new b'racha.

Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org.  And/or you can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org with the message: Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

[2] Candle by Day
G-d causes events to coincide, and we call them "coincidences".
From A Candle by Day by Rabbi Shraga Silverstein
Limited Offer:A Candle by Day • The Antidote • The World Of Chazal by Rabbi Shraga Silverstein-Now available at 054-209-9200

[3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
The Midrash relates that this week's parsha contains the second command of LECH LECHA given to Avraham Avinu. The first LECH LECHA in last week's parsha commanded him to go to Eretz Yisrael and the second one in this week's parsha commands him to go to sacrifice his son Yitzchak. The Midrash raises the question which LECH LECHA is greater. It answers that since the verse says, EL ERETZ HAMORIYA - to the land of Moriah, the second LECH LECHA is greater.

This Midrash may, perhaps, be understood as follows: Avraham Avinu was commanded to leave his land, his birthplace and his father's home. He was to go to Eretz Yisrael where the negative influence of chutz la'aretz would no longer exist, where his birthplace and his father's home would no longer play a part in his life. He was commanded to run away from the negative, LECH LECHA ME'ARTZECHA... "go away FROM your land". His greater mission, however, was to do good, to advance forward towards nobler, positive goals. Hence, LECH LECHA EL... "go to" is the greater command.

Many people heed the call of LECH LECHA, and exert great effort that involves considerable expense and personal sacrifice to make Aliyah to Eretz Yisrael. They will certainly be rewarded profusely for this great mitzva. One must realize, however, that Aliyah does not end at Ben Gurion Airport; that is where it only begins. Aliyah to Eretz Yisrael is an ongoing LECH LECHA EL, going up to higher and higher levels of Torah learning and mitzva observance, holiness and spirituality, and higher and higher levels of character development. This LECH LECHA EL is not only for ourselves, but also to bring our children with us to reach even higher levels than we are capable of reaching. The pure and holy environment of Eretz HaKodesh and the enlightening atmosphere of Eretz Yisrael make this possible.

May those who have not yet been able to fulfill the call of the first LECH LECHA merit to do so, and may those fortunate to have already made the first LECH LECHA merit to continually fulfill the second LECH LECHA in an unending quest for perfection in Eretz Yisrael.
Rabbi Zev Leff, Moshav Matityahu

[4] A Touch of Wisdom, A Touch of Wit
A young man who was a true Torah scholar once came to R' Zalman of Mariampol to be tested for semicha. R' Zalman tested him at length, and found that the young man was really fit to receive semicha.
"Do you know the fifth Shulchan Aruch?" R' Zalman asked him.
The young man didn't know what to answer, because the Shulchan Aruch only has four parts.
"Rebbe," he finally blurted out, "I've never heard of it."
"There is indeed a fifth part," said R' Zalman smiling, "and its first line reads, 'One must always be a mentch, a decent human being."

Once a very poor woman came to R' Eliye Meir to rule whether or not a chicken was kosher. R' Eliye Meir searched and searched, but couldn't find a way to permit the chicken to be eaten.
Taking a ruble from his pocket, he gave it to the woman along with the chicken, and ruled, "It's treif".

Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" — available at your local Jewish bookstore (or should be). Excerpted with the permission of the copyright holder

[5] Torah from Nature
KUKU
Not the cuckoo, this bird is also known as Kereru, Kukupa, or New Zealand Pigeon, which tells you where the bird is from - Chatam Islands too... and what kind of bird it is - large (up to 50cm bill to tail), herbivorous, primarily eating fruit from native trees. It plays an important ecological role, as it is the only bird capable of eating the largest native drupes (stonefruit) and thus spreading the seeds. This is the MA RABU MAASECHA point in its purest form. They are the only birds still found in New Zealand that can open their beaks wide enough to eat the big seeds of some native trees, such as the puriri, miro, and karaka. These trees would vanish if the kuku became extinct. One illustration of many, of the interconnection of the animal and plant kingdoms. Its head, throat, and wings are a shiny green- purple colour, its breast is typically white, and its bill, eyes, and feet are red. The Kereru makes an occasional soft coo sound and its wings make a very distinctive whooshing sound as it flies. It nests in trees, laying a single egg per year (that's very slow breeding compared to other birrds) which is incubated for 28 days. The young bird then takes another 36 days to fledge. Declining population, shortened life span, low nesting success rate... dwindling food supply (competition from possums). Some of the seeds they eat are poisonous to people (unless soaked in saltwater, cooked or roasted).

[6] Parsha Points to Ponder - VAYEIRA
1) The Torah describes that Hagar moved away from Yishmael to a distance LIKE THE ARCHERS (21:16). What is the significance of this metaphor?

2) Why is the akeida viewed as such a great test? As difficult as the command might be to fulfill, wouldn't most people follow a direct command from G-D assuming that they knew definitively that it was coming from G-D?

3) Following the Akeida, G-D proclaims NOW I KNOW THAT YOU ARE A PERSON WHO FEARS G-D (22:12). Didn't G-D know this from the nine previous tests which Avraham passed?

THESE ARE THE ANSWERS
Ponder the questions first, then read here
1) Ravi Hirsch explains that an archer moves away from the target to the furthest point from where he can still see the target. Similarly, Hagar moved far away from Yishmael to avoid seeing him in distress but she made sure that as far as she moved, she could still see him and what transpired to him.

2) The Drashos HaRan points to the word NA used by G-D in His command (22:2) to answer this question. G-D said PLEASE when presenting the akeida to Avraham. This reveals that it was not an absolute command. Rather, G-D encouraged Avraham to do this knowing that great growth and reward would come his away as a result. Had Avraham chosen not to perform this act, he would not have been transgressing anything and it would not have been held against him. Thus, this was a great test to see if Avraham would do this extremely difficult act to achieve great spiritual growth.
3) The Vilna Gaon answers that while Avraham did successfully pass the previous tests, they went along with his inclination towards mercy and compassion. However, the test of the akeida made him go completely against his nature and required him to act with cruelty. Avraham's willingness to do this act wholeheartedly, displayed that all along he was fulfilling the will of G-D and not simply acting according to his nature.

Parsha Points to Ponder is prepared by Rabbi Dov Lipman Mashgiach Ruchani, Yeshivat Yesodei HaTorah in Bet Shemesh, author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith", soon to be republished by Feldheim - ppp@israelcenter.co.il

[7] MicroUlpan
Plain numbers without objects should be in feminine form. (With an object, the gender of the object determines the gender of the number.)
ACHAT, SHTAYIM, SHALOSH, ARBA, CHA'MEISH, SHEISH, SHEVA, SH'MONE, TEISHA, ESER

[8] Portion for the Portion by Rakel Berenbaum
FEEDback to berenbau@actcom.net.il
In this weeks parsha we see how two different people serve food to guests: Avraham and Lot. Avraham is remembered as the one who teaches us about welcoming guests and Lot isn't. It seems that they both exerted effort in preparing for their guests. The Torah even relates that Lot made MISHTE, a feast including wine, and by Avraham wine isn't mentioned. And Lot did all this in a town where inviting guests was illegal. What is the difference between Avraham and Lot? Why is Abraham's name connected with inviting guests and not Lot's?

Rav Levi from Berditchev explains - By Lot it says VA'YA'VOU SHNEI HAMALACHIM, the two angels came, and by Avraham it says VA'YAAR V'HINEI SHLOSHA ANASHIM, he saw three people. Lot saw angels (special, honored people) so he invited them into his house. Avraham on the other hand saw simple people, covered in dust, hungry from their journey. Those are the type of people Avraham invited in. And that's what hachnasat orchim is all about. Inviting people who really need.

Another difference between Avraham and Lot is that, by Abraham, his wife also believed in the importance of the mitzva of inviting guests, whereas Lot's wife was against it. Whereas by Abraham, Sara helped him by making the cakes, LUSHI V'ASI UGOT, you - Sara make cakes. Lot had to make the matzot that he served to his guests all by himself U'MATZOT AFA, he himself. The Midrash says that Lot usually invited guests in secret. He didn't even tell his native born Sodomite wife, Irit. This time he asked her for a bit of salt for the guests and she didn't want to give it to him and started arguing with him. Another midrash relates that Lot's wife stooped so low as to go around to all her neighbors asking for salt " to give to the guests" so that the inhabitants of Sodom would know that Lot had invited some people and they would deal with him.

Lot's wife, ended up turning into a pillar of salt, because she turned around to look at her burning city. The midrash tells us that this was a punishment meted out mida kneged mida, measure for measure for her behavior in Lot's house - not wanting to give salt. The Kli Yakar points out the significance of salt - he equates it to tzedaka- just like salt (salting) protects meat from spoiling, so giving zedaka (in this story food to guests) protects us and our belongings. Lot's wife didn't have this protection because she didn't want to give to others .

Lot's (wife's) Salt Pretzels
Ingredients:
1 packet (2¼ tsps) active dry yeast
1 Tbsp honey or sugar
1½ cups warm (40-45°C) water
1 Tblsp vegetable oil
1 tsp salt
2 cups wholewheat flour
2-2½ cups white bread flour (or unbleached flour)

Glaze and Topping:
1 egg, beaten with 1 tsp water
Coarse (kosher) salt
Mix the yeast and honey with the warm water. Let the mixture sit for about 5 minutes, or until foamy. Stir in the oil, salt, whole wheat flour and about 2 cups of the white flour, enough to make a soft dough.
Turn out onto a lightly floured board and knead it for 5 to 10 minutes, or until it is smooth and just a bit tacky. Add small amounts of flour as necessary. Pinch off a piece of dough; then roll it on a flat surface until it forms a rope that is 1/8 inch to 1/2 inch thick. Brush the top of each pretzel with some of the egg glaze; then sprinkle it with coarse salt Bake at 425 F. 15-20 minutes ( you can let them rise first for a half hour if you prefer).
As an activity with the kids you can also grow salt crystals and put them on the table. (see http://chemistry.about.com/od/growingcrystals/ht/saltcrystals.htm) You can also use a matza for one of your chalot, since Lot served Matza.

[9] VSDT
VAYOMRU EILAV - Dots on the ALEF, YUD, HEI to hint to us that just as the angels asked Avraham where Sara was, they asked her, V'AYO? And where is your husband? To teach us courtesy.

[10] Divrei Menachem
Parshat Vayera introduces us to the notion of how we measure a person's worth. In the first well-known instance, we encounter Avraham pleading with G-d over the destruction of Sedom in which he raises the possibility of the wicked being saved in the merit of the righteous.

The case of Avraham's nephew Lot is less notorious. When Sedom is about to be destroyed, angels visit Lot, offering him and his family the opportunity to save themselves before the city is overthrown. Why, we could ask, would Lot deserve such goodwill, having knowingly deserted Avraham's home to live among the evil people of his generation?

In his favor, we note that Lot upheld some of the moral virtues learned in his uncle's home: He offers the angels hospitality and he risks his life to defend them against the crazed people of Sedom. On the other hand, in lieu of the angels, Lot is prepared to offer his daughters to the mob to be dishonored!
No wonder that Rashi ascribes to Lot as saying that when in Sedom, G-d viewed him as righteous; but, when he was told to 'flee to the mountains' to Avraham, Lot declared, "I must [now] be regarded as wicked." Ultimately, Lot is saved in the merit of Avraham (cf. Rashi on Bereishit 19:29). No won- der, therefore, that living in our times and in our circumstances, we three times a day invoke the merit of our fathers.

Shabbat Shalom, Menachem Persoff