SECTION 182 The Laws Governing the [Beverage in the] Cup used for Grace, and that the Cup Not Be Impaired. (1–6)

קפב דִּין כּוֹס בִּרְכַּת הַמָּזוֹן, וְשֶׁלֹּא יִהְיֶה פָּגוּם, וּבוֹ ו' סְעִיפִים:

1There are authorities who maintain that even when a person recites the Grace after Meals alone, Grace must be recited over a cup [of wine]. One must seek out [wine for this blessing] in the same manner as one seeks [out wine] to fulfill all of the mitzvos that are obligations.1 A person should not partake [of bread] if he does not have a cup [of wine] over which to recite Grace, even if he expects to have one later, but it will cause him to wait for the interval of one meal.2 According to this opinion, if two people are eating together, each one must take a cup [of wine] for the Grace after Meals. In contrast, when three people join in a zimun, the one who recites Grace over the cup [of wine] fulfills their obligation for a cup [of wine], just as he fulfills their obligation with regard to the recitation of Grace.

Other authorities maintain that the recitation of Grace over a cup [of wine] is only required when one is reciting Grace with a zimun.3Still others maintain that even when three — or [even] ten4 — [join together in Grace], there is no obligation [to recite Grace over] a cup [of wine]. Instead, it is merely the optimum way of performing this mitzvah when one possesses [wine]. There is, however, no need to seek out wine as one seeks to fulfill obligatory mitzvos. (This is the current practice.)5

When does the above apply? When reciting Grace with a zimun. When, however, one recites Grace alone, there is no need at all [to recite Grace] over a cup [of wine], even as the optimum way of performing the mitzvah. [This law applies] even when one possesses wine.

There are some who are meticulous and when they recite Grace alone, they place a cup [of wine] on the table, but do not hold it in their hand. In this way, they fulfill their obligation according to all opinions. For the view of those who maintain that [the recitation of Grace] requires a cup [of wine] even when one recites it alone [is satisfied], because the wine is placed before the person, and all authorities agree that holding it is merely the optimum way of performing the mitzvah. (The practice of people at large, however, is not to recite Grace over a cup [of wine] at all when one recites it alone. This custom is also correct according to the path of Kaballah.)6

א יֵשׁ אוֹמְרִיםא שֶׁבִּרְכַּת הַמָּזוֹן טְעוּנָה כּוֹס אֲפִלּוּ בְּיָחִיד, וְצָרִיךְ לְחֲזֵר אַחֲרָיוב כְּדֶרֶךְ שֶׁמְּחַזְּרִין אַחַר כָּל מִצְוֹת שֶׁהֵן חוֹבָה.ג,1 וְלֹא יֹאכַל אִם אֵין לוֹ כּוֹס לְבָרֵךְ עָלָיו וּמְצַפֶּה שֶׁיִּהְיֶה לוֹ אַחַר כָּךְ, וַאֲפִלּוּ אִם צָרִיךְ לַעֲבֹר זְמַן אֲכִילָה אַחַת.ד,2

וּלְפִי זֶה, אִם שְׁנַיִם אוֹכְלִים יַחַד – צָרִיךְ כָּל אֶחָד לִטֹּל כּוֹס לְבִרְכַּת הַמָּזוֹן.ה מַה שֶּׁאֵין כֵּן בִּשְׁלֹשָׁה שֶׁמְּזַמְּנִים יַחַד – הַמְבָרֵךְ עַל הַכּוֹס מוֹצִיאָם יְדֵי חוֹבָתָם מֵהַכּוֹס, כְּמוֹ שֶׁמּוֹצִיאָם מִבִּרְכַּת הַמָּזוֹן.ו

וְיֵשׁ אוֹמְרִיםז שֶׁבִּרְכַּת הַמָּזוֹן אֵינָהּ טְעוּנָה כּוֹס אֶלָּא כְּשֶׁמְּבָרְכִין בְּזִמּוּן.3 וְיֵשׁ אוֹמְרִיםח שֶׁאֲפִלּוּ בִּשְׁלֹשָׁה אוֹ עֲשָׂרָה4 אֵינָהּ טְעוּנָה כּוֹס לְחוֹבָה, אֶלָּא לְמִצְוָה מִן הַמֻּבְחָרט אִם יֵשׁ לוֹ, אֲבָל אֵין צָרִיךְ לְחֲזֵר אַחֲרָיו כְּדֶרֶךְ שֶׁמְּחַזְּרִים אַחַר הַמִּצְוֹת שֶׁהֵן חוֹבָה (וְכֵן נוֹהֲגִין עַכְשָׁו) י.5

בַּמֶּה דְּבָרִים אֲמוּרִים? בְּזִמּוּן, אֲבָל בְּיָחִיד – אֵין צָרִיךְ כּוֹס כְּלָל אַף לְמִצְוָה מִן הַמֻּבְחָר, וַאֲפִלּוּ יֵשׁ לוֹ.יא

וְיֵשׁ מְדַקְדְּקִיםיב כְּשֶׁמְּבָרְכִים בְּיָחִיד, לְהַנִּיחַ הַכּוֹס עַל הַשֻּׁלְחָן וְלֹא לְאָחְזוֹ בְּיָדוֹ, כְּדֵי לָצֵאת לְדִבְרֵי הַכֹּל, שֶׁלְּהָאוֹמְרִים טְעוּנָה כּוֹס אֲפִלּוּ בְּיָחִיד – הֲרֵי הַכּוֹס לְפָנָיו, וַאֲחִיזָתוֹ אֵינָהּ אֶלָּא לְמִצְוָה מִן הַמֻּבְחָר לְדִבְרֵי הַכֹּל.יג (אֲבָל מִנְהַג הָעוֹלָם שֶׁלֹּא לְבָרֵךְ עַל הַכּוֹס כְּלָל בְּיָחִיד.יד וְנָכוֹן מִנְהָג זֶה עַל דֶּרֶךְ הַקַּבָּלָה) טו:6

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2 The cup over which the Grace after Meals is recited must contain wine and not other beverages,7 even when another beverage served as the primary beverage for one’s meal.8 For the entire concept of a cup of blessing was instituted solely for wine, for it “brings joy to G‑d and to men.”9

In places where wine is not commonly available and beer or other beverages are considered “the wine of the region”10 — i.e., the majority of people in that location make [these beverages] the primary beverage for one’s meal [just] as wine7 is made the basis of meals in places where it is commonly found — the Grace after Meals may be recited over [such beverages. This ruling applies] even when wine is available in that town.

Whenever grape vines do not grow abundantly within a day’s journey around a town — even if a small amount of vines do grow close to the city and much wine is available in stores — wine is considered as not commonly available [in that city. The rationale:] Since it is expensive, certainly the majority of the populace do not always make it the basis of their meals.11

Nevertheless, the optimum way of performing the mitzvah is to recite Grace over wine. How much more so does this apply if the person possesses wine in his home! For it is not at all an embellishment of the mitzvah to recite Grace over other beverages. The only exception is when he has [only] a small amount of wine that is needed for Kiddush. For the sanctification of [Shabbos or a festival] takes precedence over the recitation of Grace, since all authorities agree that [Kiddush]requires a cup [of wine]. True, one may recite Kiddush over bread. Nevertheless, fundamentally, it was ordained that Kiddush be recited over wine, as stated in sec. 271[:8].12

ב כּוֹס בִּרְכַּת הַמָּזוֹן אֵינָהּ אֶלָּא שֶׁל יַיִן וְלֹא שֶׁל שְׁאָר מַשְׁקִין,טז,7 אֲפִלּוּ קָבַע סְעוּדָתוֹ עֲלֵיהֶם,יז,8 שֶׁכָּל כּוֹס שֶׁל בְּרָכָה לֹא תִּקְנוּ אֶלָּא מִיַּיִןיח שֶׁהוּא "מְשַׂמֵּחַ אֱלֹקִים וַאֲנָשִׁים".יט,9

וּבִמְקוֹמוֹת שֶׁאֵין הַיַּיִן מָצוּי, וְהַשֵּׁכָר אוֹ שְׁאָר מַשְׁקִין הֵם חֲמַר מְדִינָה,כ,10 דְּהַיְנוּ שֶׁרֹב אַנְשֵׁי הַמָּקוֹם דַּרְכָּם לִקְבֹּעַ עֲלֵיהֶם סְעוּדָתָםכא כְּמוֹ שֶׁקּוֹבְעִים עַל הַיַּיִן בִּמְקוֹמוֹת שֶׁהוּא מָצוּיכב,5 – מְבָרְכִים עֲלֵיהֶם בִּרְכַּת הַמָּזוֹן,כג אַף עַל פִּי שֶׁיֵּשׁ יַיִן בָּעִיר.כד וְכָל שֶׁאֵין יַיִן הַרְבֵּה גָּדֵל כְּדֶרֶךְ יוֹם סְבִיבוֹת כָּל הָעִיר,כה אֲפִלּוּ גָּדֵל מְעַט סָמוּךְ לָעִיר,כו וְגַם מָצוּי הַרְבֵּה יַיִן בַּחֲנוּת – אֵין זֶה נִקְרָא מָצוּי,כז כֵּיוָן שֶׁהוּא בְּיֹקֶר,כח וּבְוַדַּאי אֵין רֹב אַנְשֵׁי הָעִיר קוֹבְעִים תָּמִיד סְעוּדָתָם עָלָיו.כט,11

וּמִכָּל מָקוֹם, מִצְוָה מִן הַמֻּבְחָר לְבָרֵךְ עַל יַיִן.ל וְכָל שֶׁכֵּן אִם יֵשׁ לוֹ יַיִן בְּבֵיתוֹ, שֶׁאֵין זֶה הִדּוּר כְּלָל לְבָרֵךְ עַל שְׁאָר מַשְׁקִים,לא אֶלָּא אִם כֵּן יֵשׁ לוֹ מְעַט לְצֹרֶךְ קִדּוּשׁ, שֶׁקִּדּוּשׁ קוֹדֵם לְבִרְכַּת הַמָּזוֹן, מִפְּנֵי שֶׁהוּא טָעוּן כּוֹס לְדִבְרֵי הַכֹּל.לב וְאַף שֶׁאֶפְשָׁר לְקַדֵּשׁ עַל הַפַּת, מִכָּל מָקוֹם, עִקַּר הַקִּדּוּשׁ נִתְקַן עַל הַיַּיִן, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן רע"א: לג,12

3 All of the above applies with regard to prestigious beverages, like beer and the like. By contrast, undignified beverages like those called kvas13 or borsht,14 are no more prestigious in these countries than water and Grace should not be recited over them15 even in a place where most of the populace use them as the basis of their meals. Needless to say, [such beverages may not be used] for Kiddush and Havdalah. [The fundamental principle is that] only a beverage that, in a given region, is accorded the same degree of importance universally accorded to wine is considered as “the wine of the region.”

[The above applies] even when such a beverage is not the beverage that the majority of the people of the town drink, and is consumed only on certain occasions because of its importance, e.g., mead in these regions. This factor does not cause its status to be reduced so that Grace and Kiddush should not be recited over it. [On the contrary, it is not as widely used] because of its importance, that it is more important than beer. Therefore, it is more fitting to use it for the cup of blessing16 than beer. [Moreover,] it is also more aptly described as “the wine of the region,” because of its greater importance. For indeed, the entire reason why wine is appropriate for the cup of blessing is because of its importance and not because it is the most popular beverage in a given locale where it is abundantly available. For even in a locale where other beverages are more popular, the optimum manner of fulfilling the mitzvah is to use wine, because of its importance. Thus the more important a beverage, the closer is its resemblance to wine.

The practice followed by people at large who drink beer during a meal, then sit down after the meal to drink mead, and after that recite Grace over beer because they maintain that it is “the wine of the region,” represents a desecration of the mitzvah. Such a practice is included in the situations described by our Sages with their saying: “Your table should not be full, while the table of your Master is empty.”17 Moreover, since the person cherishes mead more than beer, it deserves precedence with regard to blessings, as stated in sec. 211.18

ג וְכָל זֶה בְּמַשְׁקִים חֲשׁוּבִים כְּשֵׁכָר וְכַיּוֹצֵא בּוֹ, אֲבָל מַשְׁקִים גְּרוּעִים, כְּמוֹ מַה שֶּׁקּוֹרִין בִּמְדִינוֹת אֵלּוּ (קְוַוא"ס)13 אוֹ (בָּארְשְׁ"ט)14 – אֵין לָהֶם חֲשִׁיבוּתלד יוֹתֵר מִמַּיִם,לה וְאֵין מְבָרְכִים עֲלֵיהֶם בִּרְכַּת הַמָּזוֹן15 אֲפִלּוּ בְּמָקוֹם שֶׁדֶּרֶךְ רֹב אַנְשֵׁי הָעִיר לִקְבֹּעַ סְעוּדָה עֲלֵיהֶם,לו וְאֵין צָרִיךְ לוֹמַר קִדּוּשׁ וְהַבְדָּלָה,לז לְפִי שֶׁאֵינוֹ נִקְרָא חֲמַר מְדִינָה אֶלָּא מַה שֶּׁיֵּשׁ לוֹ חֲשִׁיבוּת בְּאוֹתָהּ מְדִינָה כְּעֵין חֲשִׁיבוּת יַיִן בְּכָל הַמְּדִינוֹת.

וַאֲפִלּוּ אֵינוֹ שְׁתִיַּת רֹב אַנְשֵׁי הָעִיר, אֶלָּא שׁוֹתִין אוֹתוֹ לִפְרָקִים בִּלְבַדלח מִפְּנֵי חֲשִׁיבוּתוֹ, כְּמוֹ (מֶע"ד)לט בִּמְדִינוֹת אֵלּוּ – לֹא נִגְרָע מִפְּנֵי זֶה לְבָרֵךְ וּלְקַדֵּשׁ עָלָיו, כֵּיוָן שֶׁזֶּהוּ מִפְּנֵי חֲשִׁיבוּתוֹ, שֶׁהוּא חָשׁוּב יוֹתֵר מִן הַשֵּׁכָר, וְלָכֵן רָאוּי יוֹתֵר לְכוֹס שֶׁל בְּרָכָה מִן הַשֵּׁכָר,מ וְגַם הוּא חֲמַר מְדִינָהמא יוֹתֵר מִמֶּנּוּ, כֵּיוָן שֶׁחָשׁוּב יוֹתֵר, שֶׁהֲרֵי כָּל מַעֲלַת הַיַּיִן לְכוֹס שֶׁל בְּרָכָה16 אֵינוֹ אֶלָּא מִפְּנֵי חֲשִׁיבוּתוֹ, וְלֹא מִפְּנֵי שֶׁהוּא רֹב הַשְּׁתִיָּה בִּמְקוֹמוֹת שֶׁהוּא מָצוּי לָרֹב, שֶׁהֲרֵי אַף בִּמְקוֹמוֹת שֶׁשְּׁאָר מַשְׁקִים הֵם רֹב הַשְּׁתִיָּה, אַף עַל פִּי כֵן מִצְוָה מִן הַמֻּבְחָר בְּיַיִןמב מִפְּנֵי חֲשִׁיבוּתוֹ, אִם כֵּן כָּל מַשְׁקֶה שֶׁחָשׁוּב יוֹתֵר הוּא קָרוֹב לְיַיִן יוֹתֵר.מג

וּמַה שֶּׁנָּהֲגוּ הֶהָמוֹן כְּשֶׁשּׁוֹתִין שֵׁכָר בַּסְּעוּדָה וְאַחַר הַסְּעוּדָה קוֹבְעִים עַצְמָם לִשְׁתּוֹת מֵי דְּבַשׁ וּמְבָרְכִין בִּרְכַּת הַמָּזוֹן עַל הַשֵּׁכָר בְּאָמְרָם שֶׁהוּא חֲמַר מְדִינָה – הוּא בִּזּוּי מִצְוָה, וְהוּא בִּכְלַל מַה שֶּׁאָמְרוּ: מד "שֶׁלֹּא יְהֵא שֻׁלְחָנְךָ מָלֵא וְשֻׁלְחַן רַבְּךָ רֵיקָם".17 וְעוֹד, כֵּיוָן שֶׁמֵּי דְּבַשׁ חָבִיב עָלָיו מֵהַשֵּׁכָר – הוּא מֻקְדָּם לִבְרָכָה,מה כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן רי"א: מו,18

4 The [wine in the] cup of blessing should not be impaired,19 i.e., if someone else drank from it, he impaired it. Even if he did not bring his mouth to the cup, but instead, poured [the wine from] it into his mouth, it is still considered as impaired. If, however, he poured [some wine] from it into his hand or into a cup and drank [from his hand or the other cup], that does not alter its status.

[The above applies] provided he poured only a small amount so that [the cup] could still be described as full, or afterwards, he poured [its contents] into a smaller cup which was thus full, or cast something into the larger cup to raise [the level of] the wine so that the cup would be full. For the cup need not be entirely full with wine; it is sufficient that it contains a reviis,20 as long as it does not [appear to be] lacking.

Even if one drank from a small earthenware pitcher or jug, he caused all the wine it contained to be considered as impaired.21 However, if he drank from a large wooden barrel, one need not be particular about this. There are, however, some authorities who are stringent. As an initial preference, weight should be given to their words and one should not letpeople drink even from the spigot of a large barrel.

ד כּוֹס שֶׁל בְּרָכָה צָרִיךְ שֶׁלֹּא יְהֵא פָּגוּם,מז שֶׁאִם שָׁתָה מִמֶּנּוּ – פְּגָמוֹ.19 וַאֲפִלּוּ לֹא הִקְרִיב אֵלָיו אֶת פִּיו, אֶלָּא שָׁפַךְ לְתוֹךְ פִּיו.מח אֲבָל אִם שָׁפַךְ מִמֶּנּוּ לְתוֹךְ יָדוֹמט אוֹ לְתוֹךְ כְּלִינ וְשָׁתָה – אֵין בְּכָךְ כְּלוּם.

וְהוּא שֶׁלֹּא שָׁפַךְ אֶלָּא מְעַט, בְּעִנְיַן שֶׁעֲדַיִן שֵׁם מָלֵא עָלָיו,נא אוֹ שֶׁאַחַר כָּךְ שְׁפָכוֹ לְתוֹךְ כּוֹס קָטָן מִמֶּנּוּ וְהוּא מָלֵא,נב אוֹ שֶׁזּוֹרֵק לְתוֹכוֹ אֵיזֶה דָּבָר לְהַגְבִּיהַּ הַיַּיִן שֶׁיְּהֵא הַכּוֹס מָלֵא, שֶׁאֵינוֹ צָרִיךְ לִהְיוֹת מָלֵא כֻּלּוֹ מִיַּיִן, כִּי דַּי בִּרְבִיעִית,נג,20 רַק שֶׁלֹּא יִהְיֶה חָסֵר.נד

וַאֲפִלּוּ שָׁתָה מֵהַכַּד אוֹ מֵחָבִית שֶׁל חֶרֶס שֶׁהִיא קְטַנָּה – נִפְגַּם כָּל הַיַּיִן שֶׁבָּהֶם.נה,21 אֲבָל אִם שָׁתָה מֵחָבִית שֶׁל עֵץ שֶׁהִיא גְּדוֹלָה – אֵין לְהַקְפִּיד.נו וְיֵשׁ מַחְמִירִין.נז וְיֵשׁ לָחוּשׁ לְדִבְרֵיהֶם לְכַתְּחִלָּה,נח שֶׁלֹּא לְהַנִּיחַ לִשְׁתּוֹת אֲפִלּוּ מִפִּי בַּרְזָא מֵחָבִית גְּדוֹלָה: נט

5 A cup that is impaired may be rectified by adding a small amount of wine to it,22 for its fundamental flaw is that one drank from it. By adding [wine] to it, it is rectified, like the altar which, if it became impaired, could be rectified by filling [the nick where it became impaired].

Similarly, if one returns wine from an impaired cup, [i.e., a cup from which a person drank] to the bottle, it becomes insignificant (batel) because of the majority [of unimpaired wine in the bottle] and it is fit [for future use]. Nevertheless, one should not do so. For this reason, it is customary to add some wine [to the cup] from the bottle. This rectifies [the wine]. Afterwards, it is poured back into the bottle. It can then be poured [at a later time] from the bottle for the purpose of a blessing, as stated in sec. 183.23

ה כּוֹס פָּגוּם יְכוֹלִים לְתַקְּנוֹ עַל יְדֵי שֶׁיּוֹסִיפוּ עָלָיו מְעַט יַיִן,ס,22 שֶׁעִקַּר הַפִּגוּם מִשּׁוּם שֶׁשָּׁתָה מִמֶּנּוּ, וּכְשֶׁחוֹזֵר וּמוֹסִיף עָלָיו – מִתַּקֵּן בְּכָךְ, כְּמוֹ פְּגִימַת הַמִּזְבֵּחַסא שֶׁמִּתַּקֵּן אִם חוֹזֵר וְסוֹתְמוֹ.סב וְכֵן אִם הֶחֱזִיר יַיִן שֶׁבְּכוֹס פָּגוּם לַקַּנְקַן – נִתְבַּטֵּל בְּתוֹכוֹ בְּרֹב וְכָשֵׁר.סג וּמִכָּל מָקוֹם, אֵין לַעֲשׂוֹת כֵּן, וְלָכֵן נוֹהֲגִים לְהוֹסִיף עָלָיו מְעַט מֵהַקַּנְקַן וּבָזֶה מִתַּקֵּן, וְאַחַר כָּךְ שׁוֹפְכִים אוֹתוֹ לְתוֹךְ הַקַּנְקַן, וְחוֹזְרִים וּמוֹצִיאִים אוֹתוֹ מֵהַקַּנְקַן לְשֵׁם בְּרָכָה,סד כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן קפ"ג: סה,23

6 Even adding a small amount of water rectifies [the beverage in the cup of blessing], whether it contains wine or other beverages that are “the wine of the region,” if it cannot be corrected by [adding] a beverage of the same kind. [This ruling applies,] provided the beverages do not become spoiled because of the [added] water to the extent that they are no longer fit to drink. [The rule for wine is more lenient:] Even if one has more wine, he can rectify the cup by adding water, as long as it does not spoil it, for it is common practice to blend wine with water.24

If the water was impaired, it is unacceptable even to mix it with wine that is unimpaired. For water does not become insignificant (batel) because of the majority [when mixed with] wine, for the presence of the water can be detected in the wine. For wine mixed with water does not have the same flavor as unmixed wine.

In a pressing situation when one has neither wine nor water [that is unimpaired], in regions where there are no other beverages that are “the wine of the region,” or when one lacks those beverages [as well], it is preferable for a person to recite [Grace] over an impaired cup of wine rather than to recite Grace without a cup [of wine] at all.

ו אֲפִלּוּ עַל יְדֵי מְעַט מַיִם שֶׁיּוֹסִיפוּ עָלָיו – מִתַּקֵּן,סו בֵּין יַיִן בֵּין שְׁאָר מַשְׁקִים שֶׁהֵם חֲמַר מְדִינָה, אִם אִי אֶפְשָׁר לְתַקְּנָם בְּמִינָם.סז וְהוּא, שֶׁאֵינָם מִתְקַלְקְלִים מֵחֲמַת הַמַּיִם עַד שֶׁאֵינָם רְאוּיִם לִשְׁתִיָּה.סח וְכוֹס יַיִן, אֲפִלּוּ יֵשׁ לוֹ עוֹד יַיִן – יָכוֹל לְתַקְּנוֹ עַל יְדֵי מַיִםסט כָּל שֶׁאֵינוֹ מְקַלְקְלוֹ בְּכָךְ, שֶׁהֲרֵי רְגִילִים לְמָזְגוֹ בְּמַיִם.ע

וְאִם הַמַּיִם הֵם פְּגוּמִים – פְּסוּלִים אֲפִלּוּ לִמְזֹג בָּהֶם יַיִן שֶׁאֵינוֹ פָּגוּם,עא שֶׁאֵין הַמַּיִם מִתְבַּטְּלִים בַּיַּיִן בְּרֹב,עב הוֹאִיל וְטַעַם הַמַּיִם נִרְגָּשׁ בַּיַּיִן, שֶׁיַּיִן מָזוּג אֵינוֹ שָׁוֶה בְּטַעֲמוֹ לְשֶׁאֵינוֹ מָזוּג.עג

וּבִשְׁעַת הַדְּחָק, שֶׁאֵין לוֹ לֹא יַיִן וְלֹא מַיִם – מוּטָב לְבָרֵךְ עַל כּוֹס פָּגוּם מִלְּבָרֵךְ בְּלֹא כּוֹס כְּלָל,עד בִּמְקוֹמוֹת שֶׁשְּׁאָר מַשְׁקִים אֵינָם חֲמַר מְדִינָה, אוֹ שֶׁאֵין לוֹ: עה