Good morning and a blessed month to all our members. May God bless you. This learning is dedicated in memory of Haim ben Mazal, may he rest in peace, as it falls within the thirty-day mourning period. We extend our wishes to his soul, his family, and his children who have dedicated this learning in memory of their father, Daniel. This marks day seven of the mourning period and day forty-five in the book, on page ninety-seven.
Today's discussion brings us to the topic of blessings, specifically regarding wine consumed during a meal. We learned yesterday that if one makes the blessing over bread, Hamotzi, and then wine is served during the meal, a separate blessing, Borei Pri HaGafen, must be recited over the wine. The Hamotzi blessing does not cover the wine. Yesterday, we explored four reasons from the Gemara in Berachot why the Hamotzi blessing, even with explicit intention to cover all drinks, does not cover wine. However, other beverages consumed during the meal are covered by the Hamotzi blessing.
If you drink several cups of wine during a meal, the initial Borei Pri HaGafen blessing covers all subsequent cups, provided your intention was to drink throughout the meal. If, however, one initially intended to drink only one cup and then changes their mind to drink more, a new blessing must be recited, as this is considered a change of intention, or nemlach.
The wine consumed before the meal, for instance during Kiddush, covers wine drunk during the meal. So, if a Borei Pri HaGafen was recited for Kiddush, there is no need for another blessing on wine consumed during the subsequent meal. This principle also extends to wine drunk after the meal, but before the recitation of Birkat HaMazon. Some individuals have a custom of drinking different types of wine at various stages of the meal—during Kiddush, throughout the meal, and before Birkat HaMazon. The initial blessing made for Kiddush covers all these instances, as they are considered part of the same overall consumption.
A crucial point, as highlighted in source number twelve, is that even though wine might be consumed to aid digestion or lubricate food, its elevated status demands a separate blessing of Borei Pri HaGafen. It is not automatically covered by the Hamotzi blessing, despite being an integral part of the meal.
Regarding intention: if one recites Kiddush and routinely drinks wine during the meal, the Borei Pri HaGafen recited for Kiddush covers the wine during the meal, even if there was no specific, explicit intention at the time of the blessing. We assume their regular practice implies such intention. However, if one does not normally drink wine during the meal and had no intention to do so during Kiddush, but then decides to drink, a new Borei Pri HaGafen must be recited. For example, if someone only drinks grape juice for Kiddush and typically avoids wine during the meal, but then accepts a guest's offer of wine, they would need to recite a new Borei Pri HaGafen, as their initial intention did not encompass this new situation.
What about wine drunk before the meal, but after Kiddush? If one drinks wine after Kiddush and before washing for bread, they do not need to recite a concluding blessing, Berakha Aharona, for that wine. The Birkat HaMazon will cover it. There is a discussion among authorities whether Birkat HaMazon covers items consumed before the Hamotzi blessing. Some say yes, some say no. Therefore, we rely on the Birkat HaMazon to cover such wine, and one should not recite a separate Berakha Aharona.
A different scenario arises with Havdalah. When one recites Havdalah and then immediately proceeds to a meal where wine will be consumed, the question is whether the Borei Pri HaGafen recited for Havdalah covers the wine during the meal. All poskim (halachic authorities) agree that the Borei Pri HaGafen of Kiddush covers wine during the meal because Kiddush can only be fulfilled if a meal is eaten immediately afterward, establishing a clear connection. However, Havdalah has no such connection to a meal. One is not required to eat a meal after Havdalah.
Therefore, some poskim rule that the Borei Pri HaGafen recited during Havdalah, even with conscious intention, cannot cover wine drunk during a subsequent meal. The only exception mentioned is if one performs ritual hand-washing, Netilat Yadayim, before Havdalah, thereby physically connecting the Havdalah to the meal. Other poskim, however, argue that even if there's no inherent halachic connection, one's explicit intention to connect them can make the Havdalah blessing cover the meal's wine.
In practice, Hacham Shulchan Aruch advises a person to consciously decide that they do not wish for the Borei Pri HaGafen of Havdalah to cover the wine of the meal. This is called a "negative intention" (kavanah shelo l'potter). By doing so, one will then be obligated to recite a new Borei Pri HaGafen during the meal. This approach avoids a dispute among poskim, even if it means reciting a blessing that some opinions might deem unnecessary. This demonstrates a principle: it is permissible to create a situation where one is forced to recite an additional blessing if it resolves a halachic doubt or avoids controversy.
This specific case of Havdalah followed immediately by a meal with wine is distinct from a Yom Tov evening where Havdalah is combined with Kiddush (known as Yaknehaz). In the latter, the Kiddush aspect ensures coverage for the meal's wine. We are discussing a standalone Havdalah.
If one forgets to recite the concluding blessing, Me'ein Shalosh, after the wine of Havdalah and only remembers after reciting Birkat HaMazon, the Birkat HaMazon will cover it. This applies if one had the intention for the Borei Pri HaGafen of Havdalah to cover the wine of the meal. However, if one had a negative intention (not to cover), then the Birkat HaMazon might not cover the Me'ein Shalosh for the Havdalah wine.
In summary: wine during a meal is not covered by Hamotzi. The first Borei Pri HaGafen during a meal covers subsequent wine, assuming general intention. If one routinely drinks wine during a meal, the Borei Pri HaGafen of Kiddush covers it. If not, a new blessing is needed. Wine drunk before the meal but after Kiddush does not require a Berakha Aharona, relying on Birkat HaMazon. For Havdalah followed by a meal, it is best to have a negative intention concerning the Borei Pri HaGafen of Havdalah, so one recites a new blessing during the meal and a Me'ein Shalosh after the Havdalah wine.
A related point concerns the quantity of wine for Havdalah. There is a significant dispute regarding the minimum amount of wine one must drink to be obligated to recite a Berakha Aharona: is it a mouthful (melo lugmav) or three ounces? To avoid doubt, it is recommended to drink at least three ounces for Havdalah, ensuring the obligation for a Berakha Aharona. For Kiddush, this concern is less pressing because the Birkat HaMazon covers the wine, even if only a melo lugmav was consumed. However, for Havdalah, if one drinks only a melo lugmav but less than three ounces, they enter a state of doubt regarding the Berakha Aharona. Therefore, for Havdalah at home, one should aim to drink three ounces to ensure they can confidently recite the Berakha Aharona.