[Don’t forget to see the Halacha
Encounters below!]
In this week’s Parsha, the Torah tells us that one of the
reasons why Hashem visited His brutal onslaught of plagues
upon the Egyptians was so that we can tell our children and
grandchildren, “es asher his’alalti biMitzrayim vi
es ososai asher samti bam, that I ‘made a joke’ out of
Egypt and My signs that I placed among them” [Shemos 10:2]. It
seems that Hashem is saying that He wants us to tell our children
two distinct lessons from the plagues – that He was “his’oleil” with
the Mitzrim and that He sent His signs. This
would, at first glance, seem to be extra – wasn’t it the “signs” (i.e.
the Plagues) themselves with which Hashem was “his’oleil” with
Egypt?
HaRav Avigdor Nebenzhal shlit”a explains that this
word “hisalalti” (and its synonym, tz’chok) has
two connotations in Tanach. It can either be used as
a language of a “joke,” in the sense of something that is happy
or joyous, or as a “joke” meaning something almost too impossible
to even believe. [He explains that these were the two meanings
of the word tz’chok used both regarding Avraham and
Sarah when they were told that they were to have a child. Avraham “laughed” a
laugh of joyous amazement [Bereishis 17:17] and Sarah – on
her level – expressed some semblance of disbelief at the news
[Bereishis 18:12]. This is why Hashem questioned Sarah’s “tz’chok,” but
not Avraham’s.] So in this context, there are two possible
ways of understanding the “alal” with which Hashem dealt
with the Egyptians. Since it is clear that Hashem does not
rejoice at the destruction of His creations, even those who
are evil [see Yechezkel 18:23 and Megillah 10b],
the word “his’alalti” must be translated here as “I
made a mockery of.”
With this understanding, Rav Nebenzhal says, we can understand
what the two distinct facets of this lesson are. The idea
of having made a mockery out of Egypt was not simply the devastating
destruction wrought by the “signs” Hashem sent upon them. The Makkos themselves
showed how totally ludicrous was the notion for Pharaoh and
the Mitzrim to even view the situation as “The Mitzrim versus
Hashem.” If we were simply to impart to our children that
our Great and Mighty G-d decimated the greatest superpower
of those times, our children might, G-d forbid, view the situation
as Pharaoh did – a contest between two powers, albeit not an
even sided one. The Torah is telling us that the entire situation
was nothing more than “a joke” from the outset, a mockery of
the sentiment that there are those who can even try to challenge
Hashem, albeit futilely. The entire universe and all it contains – including
those who would rise up against Him – are utterly under Hashem’s
absolute, infinite control.
This is a lesson for us to keep in mind in these troubled
times. When we read in the papers or hear on the news of events
around the world that seem to be directed at attacking Klal
Yisroel, we must not fall into the trap of the Mitzrim. We
are commanded to fulfill the mitzvah min haTorah every
day and night of remembering that Hashem took us out of Mitzrayim. This
commandment serves to be a constant reminder to us that, whatever
the struggle we find ourselves in, it is not “them” versus
the Ribono Shel Olam and His people. There is no such
thing. The media constantly assails us with reasons and explanations
for the fighting; all sorts of opinions and solutions on how
to end the “conflict.” There is no conflict. There are no
two sides. There is one Creator, Master and Controller
of the Universe running the entire show. We daven, learn and
strive to do His Will as we wait for the time that He will
once again show Himself for us, as he did for our Forefathers
in Egypt.
Rabbi Rosenstein is a full-time member of
the Kollel and is a frequent contributor to Halacha Encounters
Halacha Encounters
The Brocha of HaTov V’HaMaitiv
Rabbi Yisroel Langer
Q:
When is the brocha of “HaTov V’HaMaitiv” recited on
wine?
A:
The Gemorah in Berachos (59b)
says that if one is drinking wine at the table and he is
presented with another kind of wine, he is to recite the
brocha of “HaTov V’HaMaitiv.” This brocha is made
to thank Hashem Yisborach for the abundance of wine
that He gave to us. Many conditions have to be met for the
reciting of this brocha to be warranted. For this
reason, recital of this brocha is somewhat uncommon. In
the following paragraphs we will try to clarify the rules
and determine under what circumstances it should be said.
The Rishonim1 say that this brocha is only said
on wine, since wine has the unique ability to satiate and gladden
a person. Therefore, if one is drinking wine and another wine
is brought to the table, a “HaTov V’HaMaitiv” is recited
on the second wine. The Shulchan Aruch2 follows
the ruling of Rashi3 and the Rashbam4 that
the brocha is only recited if the second wine is superior5 in
quality to the first one, or at least not inferior in quality
to the first one. Even if one is unsure if the second wine
is superior to the first, the brocha is recited.6
The brocha of “HaTov V’HaMaitiv” implies that Hashem
is “tov” – good to me, and “haMaitiv” – good
to others. Therefore the brocha is only recited if
the wines are to be drunk freely by others at the table. If
there is nobody else at the table partaking of both wines,
no brocha is recited.
So far we have mentioned two conditions. 1) The second wine
cannot be of inferior quality to the first wine. 2) Both bottles
of wine are being shared with another person. According to
the Magen Avraham, there is a third condition to be met as
well. He says that when the second bottle is brought to the
table there has to be wine left in the first bottle. Only
when there are multiple wines at the table at once is that
a sign of an abundance of wine. The Mishna Berurah7 quotes
this as halacha.
The Rishonim argue as to what to do if one has two bottles
of wine at the table. Rabbeinu Manoach8 holds that
one should make his brocha of Borei Pri HaGofen on the
inferior wine, thereby enabling himself to make a HaTov
V’HaMaitiv on the superior wine. Other Rishonim hold that
the brocha of Borei Pri HaGofen must always be said
on the most superior wine available. This is the ruling of
the Shulchan Aruch.9 The Mishna Berurah10 says
that even if the superior wine is not on the table, if you
know that you will be drinking from it during the meal, one
should bring it to the table immediately and make the Borei
Pri HaGofen on it.11 However, if one accidentally
made the Borei Pri HaGofen on the inferior wine, he
should then make a HaTov V’HaMaitiv on the superior
wine.12
There is a dispute amongst the Poskim about how much wine
one has to drink to require the brocha of HaTov V’HaMaitiv.
Some13 say that a reviis (at least 3.3 fluid
oz.) of wine has to be drunk of both wines (by both people).
Others do not hold of this requirement, as we do not find it
mentioned by the Mishna Berurah or other Acharonim.14
The Poskim also argue whether grape juice can be classified
as a wine regarding the brocha of HaTov V’HaMaitiv.
Do we say that since it has no alcohol content and does not
bring a person to happiness no brocha is recited?15 Or
perhaps just as grape juice is considered as wine in other
areas of halacha, here too it is to be treated as wine.16
Some17 say that all these halachos only apply to
someone who is a connoisseur, or one who appreciates the different
tastes of wine. However, someone who does not have an appreciation
for all the different types of wine never recites the brocha
of HaTov V’HaMaitiv.
In
summary,
the following conditions must be met to require the brocha
of HaTov V’HaMaitiv:
1. The second wine cannot be inferior
in quality to the first wine.
2. Both wines must be drunk by at least
one other person.
3. While the second bottle of wine is
drunk, there is still wine remaining in the first bottle.
4. According to some Poskim, both people
must drink a reviis of each wine.
5. According to some Poskim, only a
wine connoisseur makes this brocha.18
______________________________
Rabbi
Langer learns full time in the Kollel and is a frequent contributor
to Halacha Encounters.
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