Shulchan Aruch: Chapter 190 - Drinking of the Wine After Grace and its Relevant Laws

SECTION 190 The Drinking of the Wine After Grace and its Relevant Laws. (1–8)

1 After concluding the recitation of Grace, one recites the blessing Borei pri hagafen on the cup [of wine] over which he recited Grace.1 [This applies] even if he already recited a blessing over wine during the course of the meal, because everything he eats or drinks after Grace is [considered part of] another meal.2 For the recitation of Grace brings about a cessation and a diversion of his attention from what [he ate or drank] beforehand. Moreover, one cannot eat or drink while reciting Grace.3

For this reason, Grace differs from all the other blessings that must be recited over a cup of wine, e.g., Kiddush, Havdalah, the blessings of a bridegroom,4 and [the blessing recited after a child’s] circumcision. In all those instances, the blessing over wine is recited first, while in this instance, the blessing Borei pri hagafen is recited after Grace and not beforehand, even if one did not make a blessing over wine in the midst of the meal. [Moreover,] even if he did recite a blessing over wine [during the meal, that blessing would no longer be effective, for] when he took the cup [of wine] in his hand to recite Grace, he diverted his attention from drinking before Grace. [Thus,] if he changed his mind and decided to drink [before Grace], he would have to recite another blessing [in any case]. If so, one could ask: Why shouldn’t he recite the blessing Borei pri hagafen before Grace [as is done before other blessings recited over a cup of wine? In resolution,] it can be explained that since by reciting Grace, a person is acknowledging and praising his Creator for what he ate and drank, it is a cessation and diversion of attention from [all] his previous [actions], including even [the recitation of the blessing Borei pri hagafen over]5 the cup of wine in hand [upon] which he is reciting Grace.6 Therefore, he must recite a blessing [on the wine after Grace], immediately before drinking.

2 Whenever [a blessing] must be recited over a cup of wine, it is not sufficient to merely hold the cup while reciting that blessing — [indeed,] that is not at all a binding prerequisite after the fact.7 Instead, the fundamental requirement of the cup is for one to drink from it8 after reciting that blessing. [In that way,] his recitation of the blessing is comparable to the recitation of the song chanted when wine was poured over the altar [in accompaniment to the communal sacrifices],9 the “drinking” of the altar, [to use an analogy]. Here as well, the song [i.e. the blessing,] is to be recited together with the drinking of the wine.

[Drinking a very small amount] is not sufficiently important [to warrant] the recitation of song. Instead, one must drink an amount sufficient to settle a person’s mind, i.e., a cheekful,10 for drinking [this amount] brings a person satisfaction. [If one drinks] less than this amount, he did not fulfill the mitzvah of [reciting the blessing over] a cup [of wine] at all.

[There are blessings for which] a cup [of wine] is a binding prerequisite, e.g., Kiddush or Havdalah, i.e.,even after the fact, if one recited the blessing without a cup [of wine], he must repeat the blessing over a cup [of wine]. In all such instances, even if one recited [the blessing] over a cup [of wine], but did not partake of a cheekful of it immediately before leaving his place, without diverting his attention, he must recite [the blessing, i.e.,] Kiddush again, as stated in sec. 271[:26].11 Similarly, with regard to Grace, [if he did not partake of the cup immediately thereafter,] he did not fulfill the mitzvah [of reciting the blessing over] a cup [of wine] at all.12

3 During the recitation of [Grace], the wine must also be on the table or on another entity in that room, ready for one to drink. This is a binding prerequisite, even after the fact. For if the wine is not in the person’s presence at the time of the recitation [of Grace], it is not considered as [the recitation of a] song over wine. Holding the cup in one’s hand [at the time of Grace], by contrast, is not a binding prerequisite after the fact. It is merely one of the ten [desirable factors] mentioned with regard to the cup [of wine]; these are not binding prerequisites, as stated in sec. 183[:7].13

4 Even though drinking of the cup of blessing is a binding prerequisite, it is not imperative that the person who recites Grace partake of the cup of wine himself; it suffices for another to drink it.14 [Indeed,] even if the cup is given to a child to drink (and he will drink a child’s cheekful15 [from it]), one fulfills his obligation.16 (For the measure of a cheekful is an individual one, each person according to his size, a large person according to his size, and a small person according to his size.)17 Although the child is not obligated [to drink the cup, for he is not obligated in the observance of the mitzvos], that is of no consequence. For even the leader of Grace is not personally obligated [to drink the wine] at all. He is only obligated to “recite a song over wine,” from which any Jewish person (even a newborn baby) will drink an amount that the one [who drinks] will consider as satisfying.

Nevertheless, as an initial preference, one must [at least] give [the wine] to a child who is somewhat mature, i.e., one who has reached [the age when he] should be trained in [the recitation of] the blessings [recited over receiving] benefit, so that [the person leading Grace] will be able to recite the blessing over the wine and it will not be [a blessing] in vain, because the child will hear [and understand] his blessing and drink.18 If, by contrast, he would give the wine to a child who has not yet reached [the age] to be trained [in the recitation of the blessings, the leader of Grace] would forfeit the blessing over the wine, for he would not be able to recite it,19 even though, after the fact, [reciting the blessing] is not a binding prerequisite.20

(If [the leader of Grace] does not drink wine because he dislikes it or because of a vow, he may, however, give the cup over which Grace was recited to another adult who will recite the blessing over the wine himself.21 When, by contrast, [the person leading Grace] does drink wine, the optimum manner of fulfilling the mitzvah is for him to drink [the wine] himself. Similarly, all those who dined with him who participated in the zimun [should partake of the wine]. They, however, need not eachdrink a cheekful; it is sufficient for them to merely taste it.)

Other authorities [differ and] maintain thatthe only reason why it is necessary to taste the wine used for any [blessing] that must [be recited over] a cup [of wine] — with the exception of Kiddush — was so that there be no disgrace to the blessing [recited] over the wine, i.e., that people not say that there is no purpose for the recitation of this blessing and that it appears like a blessing recited in vain. In truth, however, there is a purpose in its recitation, for our Sages ordained that every song recited over wine should be arranged together with the blessing for wine, for it is the fundamental song designated for wine.

Accordingly, one may recite the blessing for wine and give it to a child to taste even though he did not reach [the age of being] trained [in the recitation of] the blessings, indeed, even if he does not know how to speak. Since partaking [of the wine] is necessary only so as not to disgrace [the wine], it is sufficient for even such a young child [to partake of it].22

This approach is followed with regard to the circumcision [of an infant] on Yom Kippur, since there is no other alternative, as stated in sec. 621[:4–5].23 When, however, there is another alternative, e.g., when Kiddush is recited in a synagogue on Shabbos or on festivals, weight should be given to the first opinion and [the wine should be] given to a child who reached [the age when he is] trained [in the recitation of] the blessings, as stated in sec. 269[:3].

(When, by contrast, Kiddush is recited at home24 and a person fulfills his obligation through its recitation, there are authorities who maintain that, even according to the second opinion, it is not sufficient to give a child to drink, or even to give another adult to drink. Instead the person reciting the Kiddush must himself partake of [at least] a cheekful of wine. If he does not, he does not fulfill his obligation. [The rationale:] It is written:25 “Remember the Shabbos day, to sanctify it.” And our Sages said:26 “Remember it over wine,” i.e., by drinking wine in honor of the day. Therefore the one “remembering” [the Shabbos] over wine, i.e., the person reciting Kiddush, should drink from the wine himself. It is appropriate to give weight to this opinion as an initial preference, as stated in sec. 271[:25].)27

According to this opinion,28 i.e., that our Sages ordained that all blessings whose recitation requires a cup of wine be arranged together with the blessing over wine, a person who does not drink wine himself may not recite Grace over a cup of wine, unless he gives it to a child who reached [the age when he] is being trained [in the recitation of the blessings]. He may not, however, give it to an adult who will recite the blessing over it himself. For, according to this opinion, the one who recites Grace must also recite the blessing over the wine and one person is not permitted to recite the blessing over wine for another. [This stringency applies] even according to the authorities who maintain that the recitation of Grace requires a cup [of wine],29 and thus, according to their opinion, the blessing over the wine is an obligation like the blessing of the mitzvos, in which instance a person may fulfill an obligation on behalf of another person, as stated in sec. 167[:23]. Nevertheless, since the other person can recite the blessing [over the wine] himself, one may not recite the blessing for him.30 (Kiddush and Havdalah [are exceptions to this principle. In those in­stances,] one may [recite the blessing over wine with the intent that another person drink it]. Since he is obligated to recite the blessings of Kiddush and Havdalah [to fulfill] his own [obligation], he may also recite the blessings over the wine that was ordained to be recited before Kiddush and Havdalah, as stated in sec. 272[:12].)31

(Nevertheless, one who “greatly desires His commandments”32 [and seeks] to recite Grace in a zimun over a cup [of wine] may rely on the first opinion,33 adopting a lenient approach with regard to a matter of Rabbinic Law.

Similarly, with regard to Havdalah, one who did not drink a cheekful [of wine] is not obligated to recite Havdalah again. For when there is uncertainty regarding [a requirement involving] blessings that were ordained by Rabbinic decree, one should rule leniently, [and rely on] the second opinion.)34

5 Although the optimum manner of fulfilling the mitzvah is that all those dining sip from the cup over which Grace was recited, it is not necessary that they drink from the cup [held by] the one who recites Grace. Instead, each one may have a cup [of wine] placed before him.35 [Indeed,] it is preferable to do this if possible, because the cup [held by] the one who recites Grace will be impaired36 once he has drunk from it. Although [the impairment] could be rectified by adding more wine so that each of those dining could drink,37 it is preferable for them to drink from the wine of blessing. And when each one has his own cup at the time Grace is recited, all the cups are deemed cups of blessing, just like the cup of the leader of Grace.38

If the others dining have empty cups, [the leader of Grace] may pour a small amount from the cup of blessing into each of their cups after he recites the blessing Borei pri hagafen, before he drinks from it,39 so that they will drink from a cup that is not impaired. [Pouring the wine into their cups] is not considered as an interruption between the recitation of the blessing and drinking, because it is necessary [to enable] the others dining to drink [from the wine while it is still unimpaired]40 and his blessing is considered as if they are reciting the blessing, for they fulfill their obligation with his blessing.41 Similarly, if those dining have cups that contain wine, but they have been impaired, [the leader of Grace] may pour [wine] from his cup [into theirs] to rectify their [impairment] before he drinks.

Since they require [wine from] his cup, they should not drink before he does, as stated in sec. 167[:23]. If, however, they do not require his cup, because their cups are full and not impaired, they may drink before he does.42

6 Although it is sufficient to drink a cheekful from the cup of blessing for Grace, it is preferable for one to drink a reviis43 so as to extricate himself from uncertainty with regard to the obligation to recite a blessing after partaking of the wine. [The difficulty:] An ordinary person’s cheekful is the majority of a reviis which is larger than an olive-sized portion.44 [Now,] there is uncertainty whether one is required to recite a blessing after partaking of an amount between an olive-sized portion and a reviis, as stated in sec. 210.45 There is no need — even for a large person whose cheekful is greater than a reviis — to partake of more than that amount.46

It is a mitzvah to drink [from the cup of blessing] in large gulps [to show that one] cherishes the mitzvah.47

7 If a person has the intent of drinking more [after he partakes of the cup of blessing], he should not recite a blessing until he [completely] finishes drinking. This applies if one’s intent is to drink more immediately. If that is not the case, [he should recite the blessing after drinking,] because there is concern that he may begin to digest what he drank beforehand, as stated in sec. 184[:3].

If his intent was to drink more immediately, but by mistake,48 he recited a blessing [after partaking of the cup of blessing], he is not required to recite a blessing [before partaking of other wine or beverages], since he intended to drink more and recited the blessing in error. If, however, he intentionally recited the blessing even though he intended to drink more, he must recite a blessing before drinking. [The rationale]: Reciting a blessing after partaking of food or drink represents a cessation and diversion of attention from what proceeded it. [Hence, it is considered] an interruption, since it is impossible to drink while one is reciting the blessing, as explained above.49

8 All the others dining fulfill their obligation by [listening to] the blessing recited over the wine by the person leading Grace, for he has the intent that his blessing fulfill their obligation. Although there will be somewhat of a delay until the cup reaches every person, this is not considered an interruption, providing one did not interrupt by speaking. Nevertheless, at large feasts, when many attend and those dining are unsure how far the cup of blessing will be passed, each person who is unsure whether the cup will reach him must recite the blessing Borei pri hagafen individually [before he drinks. The rationale:] He is considered as one who changed his mind, because when he heard the blessing of the person leading Grace, he did not know whether the cup would reach him.50 If, when listening [to that blessing], he had the intent that if the wine reaches him, he will fulfill his obligation by having listened to this [blessing], he fulfills his obligation and should not recite another blessing.