בס”ד

For information about the upcoming Dirshu Convention - see pages 4-5 DAF HAYOMI B’HALACHA Issue MONTHLY BULLETIN #39 טבת תשע”ז: סימן קפד סעיף ה – סימן קצז

Halachos Pertaining to a Meal

מים אחרונים

Topics relevant to the material learned this month in Daf HaYomi B’Halacha

Does moving to the kitchen or to a different Must one make a blessing each time he exits a room constitute an interruption during a meal? room while sucking a candy?

If the master of the house unwittingly Does leaving to an unroofed porch or a yard intended to end the meal while more food was off the house constitute an interruption during still meant to be served, does that constitute a a meal? halachic ending of the meal?

Does exiting from an apartment to a common Must a plastic knife be covered during birchas hallway or from one dormitory room to another hamazon? constitute an interruption during a meal? 888-5-DIRSHU | 212 SECOND STREET, SUITE 404B | LAKEWOOD, NEW JERSEY 08701 SUITE 404B | LAKEWOOD, STREET, 888-5-DIRSHU | 212 SECOND 1 Does moving to the kitchen or to a different room one normally does not eat, such as a restroom. However, Rav Scheinberg (cited same location as the following meal] that if the sukkah is within the house [i.e. unsure whether different rooms occupied by different people are considered constitute an interruption during a meal? in Tzohar Ohel Boruch p. 447 §5) has a different opinion, that only when moving the roof was removed and replaced with sechach] and only the wall of the the same house or separate houses. The blessing recited at the beginning of the meal covers all foods eaten to a room that one normally enters in middle of a meal, such as the kitchen, sukkah separates it from the house, then they are considered to be the same If one remains in the common hallway without entering another as part of the meal until birchas hamazon is recited at the end. The Shulchan restroom, or a child’s bedroom, is there no issue of changing locations. His location. However, if the sukkah is erected outside the house, and the walls of apartment, Rav Shlomo Zalman (Shvus Yitzchok ibid.) and Rav Nissim Aruch and the Rema (178:1, 2) discuss the status of one who changes his mind in reasoning (Chidushei Basra §28) is that it is considered as if one has expressed the house separate them, then it is considered another room in the same house. Karelitz (Chut Shani Shabbos vol. 4, p. 96) are of the opinion that it can be middle of his meal and wishes to complete it in another location, regarding the intention to enter the locations he usually enters. Rav Elyashiv (Shvus Yitzchok ibid. §4) makes a similar distinction with regard to considered a room in the same house since the common hallway belongs necessity of reciting birchas hamazon and new blessings in the second location. Shu”t Shevet Halevi (vol. 1, 205, on Siman 178) offers an alternative changing locations in middle of eating. If the space between the sukkah and the (partially) to each apartment. On the other hand, Rav Vozner (ibid. §28), Rav The opinion of the Shulchan Aruch (178:1) is that if one leaves in the middle of approach. He suggests that changing locations from one room to another was house is roofed (albeit with only a cloth), it is considered a separate room inside Scheinberg (ibid.), and Rav Elyashiv (Shvus Yitzchok ibid.) are of the opinion his meal,the meal is considered to have ended even if he returns to his original only considered an interruption of a meal when the custom was that everyone the house and not a distinct location; however, if there is an unroofed separation that since it is a separate domain possessed in common by all apartments location and wishes to continue eating. He must recite birchas hamazon over reclined in his place and the shamash (waiter) served them. Then, there was of three tefachim (handbreadths) between the house and the sukkah, they are it is considered a separate location. However, Rav Elyashiv differentiates the food that he already ate and recite new blessings before continuing to eat. no reason for anyone to get up from his seat during the meal and if one left the considered distinct locations and one should not move from one to the other between the area of the common hallway immediately adjacent to the door The Mishnah Berurah §12 and §26 rules like the Rema who disagrees with the room it was an interruption. Nowadays that meals are not usually served by a without reciting blessings. of an apartment and the rest of the hallway. He assumes that the immediate Shulchan Aruch and says that no new blessings need be recited if he had been waiter, and at least one person sitting at the meal needs to leave the room in Does exiting from an apartment to a common hallway vicinity of the apartment door is designated for use only by the members of eating bread; however, these rules apply when consuming fruits or beverages. order to bring the food, moving to the kitchen during the meal is not considered or from one dormitory room to another constitute an that apartment and is not considered a separate location. [See se’if 5 regarding the rule for fruits of the Seven Species and wine.] an interruption. interruption during a meal? Shu”t Ohr Letziyon (ibid.) has an entirely different view about this The Mishnah Berurah (§33) rules that even according to the Rema it is Does moving from a room to an unroofed porch or a yard According to the Rema one is permitted to move from one room of a house subject. He rules that even apartments belonging to separate owners on preferable to recite birchas hamazon in the first location beforeone leaves and off the house constitute an interruption during a meal? to another so long as he had intention to do so at the beginning of his meal. The different floors are considered rooms in the same house since they are to recite new blessings in the second location; only if one already left the first During a meal one should not leave the location in which he is eating and Mishnah Berurah (§12) writes that so long as the rooms are under the same roof under the same roof and if one had intention at the beginning of his meal to place without reciting birchas hamazon after eating bread may he continue in some circumstances this even requires that he recite new blessings in order they are considered to be in the same house, even from the ground floor to the complete it there, it does not constitute a change of location. eating in the second location without reciting any blessings. However, if one to continue his meal. However, the Rema rules that if one had intention when loft. Must one make a blessing each time he exits a room has in mind while reciting hamotzi when beginning his meal that he will move beginning his meal to move to another room, it is not considered a change of There is discussion among the poskim how to view different rooms (or while sucking a candy? to a different location, then according to the Rema both places are considered location so long as both rooms are in the same house. The Mishnah Berurah apartments) which belong to different owners in the same building. Rav Shlomo The Mishnah Berurah (§39) cites the ruling of the Chayei Adam that his locationand he may leave without reciting any blessings. (ibid.) explains that being in the `same house’ means that they are all under Zalman (cited in Shemiras Shabbos Kehilchosah 54:§27) is of the opinion that changing locations while eating interrupts the meal (if there was no original The Mishnah Berurah (§3) writes that according to the Shulchan Aruch and the same roof. with regard to Kiddush (which must be recited in the same location as the intention to switch places) even if one holds the fruit or item that he was Rema theserules apply even when both locations are rooms in the same building. There is a disagreement among the poskim whether an unroofed porch following meal) they should be considered separate locations like separate eating the entire time, since each new bite is separate.Rav Moshe Feinstein However, the Biur Halachah (s.v. babayis, at the end) concludes that although it opening off the house is considered part of the same house. Rav Shlomo Zalman houses; even when one has permission from the owner of the other room to use (Iggros Moshe O”Ch vol. 2, 57) explains that this only applies if one paused is preferable to avoid moving from one room to another in the same house while (Shvus Yitzchok ibid. §4), Rav Scheinberg (ibid. §1), and Shu”t Ohr Letziyon (vol. it, he is concerned that it may have the status of a separate house. Rav Elyashiv longer than kedei dibbur (the amount of time it takes to say a three or four eating, (unless one had intention while reciting the original blessing) since there 2, 12:16) rule that it is considered part of the house and does not constitute a (Shvus Yitzchok Ner Shabbos ibid. §4) and Rav Vozner (Shaarei Haberachah word greeting). Without such a pause, he maintains that all views permit one is a significant minority opinion that permits it, if someone relies on this opinion change of location if one originally had in mind to move there during the meal. 9:§27) rule similarly that another room belonging to a different owner is to finish eating the entire fruit over which the original blessing was recited and changes rooms even while eating foods other than bread without reciting On the other hand, Rav Elyashiv (Shvus Yitzchok ibid.) rules that moving to considered a separate location even if both rooms are under the same roof. even though he changed his location. He adds that many opinions even blessings, one need not protest. He also adds that if one already left to another an unroofed porch constitutes a change of location. Rav Nissim Karelitz (Chut However, with regard to a dormitory, Rav Scheinberg (Chidushei Basra) seems permit finishing the rest of the food which had been prepared to be eaten room in the same building the rule of sofek brachos lehakeil [that we are lenient Shani Berachos p. 172) remains undecided; however, he mentions that moving when in doubt regarding blessings] precludes reciting new blessings, and one from a roofed portion to an unroofed portion on the same porch is certainly not may continue eating even foods other than bread. considered a change of location because it is one and the same location. HIGHLIGHTED SHIUR: A few months ago a community member Nowadays it is common to move from room to room inside a house while If one moves from inside the house to a private yard, Rav Elyashiv (ibid.) asked me to start a small halacha learning MAGGID SHIUR: Rav Simcha shabtai eating and Rav Shlomo Zalman (cited in Mishnah Berurah Beyitzchok Yikorei, and Rav Scheinberg (Tzohar ibid. §2) are of the opinion that it is considered a group. We decided to jump on the Dirshu train LOCATION: boca raton synagogue and our group really took off . What I found Daf HaYomi B’Halacha and Shvus Yitzchok Ner Shabbos 20:4§1) rules that one may do so without change of location. Rav Vozner (Kovetz Mibais Levi vol. 17, p. 34) rules that both CITY: BOCA RATON, FL concern for this halachah, since it is considered as if he had expressed intention an unroofed porch and a private yard do not constitute a change of location; most remarkable was the impact it had on For more information about the community members who previously weren’t Daf HaYomi B’Halacha program, at the time of his blessing that he would eat in all the rooms. Rav Elyashiv (cited since both are the same domain as the house, they have the halachic status of call 888-5-DIRSHU or in Shvus Yitzchok ibid.) is of the same opinion, that nowadays there is no reason rooms in the same house. coming out to the Beis Medrash consistently, visit dafhalacha.com. and are now coming out every single night. To start a Daf HaYomi B’Halacha to avoid moving from room to room in the same house, even to a room in which With regard to a sukkah and a house, the Mishnah Berurah (273:§5) rules shiur in your neighborhood, for the purposes of Kiddush [which must be recited bemakom seudah, in the – Rav Simcha Shabtai call 732-987-3948 ext. 104 2 or email [email protected] שבת פרשת שמות כ"ב - כ"ד טבת, תשע"ז

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N T JANUARY 20-22, 2017 O E I R T N N A T E IO NV NAL CO The overall program will c"qa be graced by the presence of Shiurim in lomdus, Gedolei Yisrael, Roshei Yeshiva and Rabbonim, shlita, including*: hotel rooms drush and chizuk from Gedolei Yisrael and דומ" בב"ד דלונדוsold out HaGaon HaRav Yonasan Abraham,  leading Rabbonim xב דקהל אהל שמחה ,irshu is honored to once again host a convention marking outstanding HaGaon HaRav Shmuel Choueka דומ" דקהל מחזיקי הדעת ,DAmeilus B’Torah – which will celebrate the momentous achievements of many HaGaon HaRav Binyomin Eckstein x Tefillos and zemiros led byב דקהל היכל התפלה ,thousands who have learned with accountability in an unprecedented way – by Yidden from HaGaon HaRav Binyomin Eisenberger all segments in Klal Yisrael. The event will be graced by Gedolei Yisrael, Roshei Yeshiva, and R’ Isaac Honig y`x & The Shira Choir הHaGaon HaRav Reuven Feinstein, cplii` ohrhq'c daiyi , daiyi Rabbonim from across North America and abroad – all gathered for an uplifting maamid of y`x הdaiyi , daiyi נר ישראל ,HaGaon HaRav Ahron Feldman Kiddush Shem Shomayim and Kavod HaTorah. xב, llek y`x , באבאב טורנטו ,HaGaon HaRav Yehoshua Fuhrer Shirium in Halacha from HaGaon HaRav Yitzchok Zalman Gips, x leading Poskimאש הישיבה נהרדעא וxב דקהל ברכת אברה HaGaon HaRav Moshe Mordechai Lowy, ehpxeh l`xyi zceb` fkxn , `xz`c `xn and Dayonim xאש ישיבת גור ,Motzei Shabbos / Melava Malka HaGaon HaRav Dovid Olewski daiyi y`x Comprehensive פוניבז ,HaGaon HaRav Berel Povarsky Convention Program: y`x program for women הHaGaon HaRav Dovid Schustal, deab yxcn zia , daiyi RECEPTION: 7:45PM / PROGRAM: 8:30PM HaGaon HaRav Zev Smith, dxez ixeriy oebx`e ,dklda ineid sc , xeriy cibn flh daiyi y`x וHaGaon HaRav Yitzchok Sorotzkin, ce`eewiilc `zaizn HaGaon HaRav Yechiel Mechel Steinmetz, `xieewq ,sqei awri zeclez ldwc ,u"nec סיום מסכת בבא מציעא, התחלת מסכת בבא בתרא

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BUS TRANSPORTATION WILL BE AVAILABLE. RSVP REQUIRED. TEL: 888-5-DIRSHU EXT. 153 EMAIL: [email protected] with the original blessing and that one may rely on them. meal, which is ineffective. In the same way that the guest’s mistaken intention Accordingly, Rav Moshe Feinstein permits sucking a candy and changing does not end the meal, neither does the host’s mistaken intention to end it. [See locations without reciting new blessings since it is eaten without a pause. Rav Shu”t Rav Pealim (O”Ch vol. 2, 34) who believes that there is a disagreement INAUGURATION OF INAUGURAL Sholom Schwadron (glosses on Daas Torah, [contesting the opinion of the among the poskim whether ending the meal because of a mistake regarding KINYAN HALACHA INTERNATIONAL 2006 PROGRAM 2007 KIRUV CONFERENCE Maharsham who is unsure of this]) deduces from the language of the Chayei whether more food will be served ends it. Interestingly, the Chayei Adam (49:14 Adam “each new bite is separate” that the change of location does not affect and 59:8) rules that if a person mistakenly thought that he needed to end the food already in one’s mouth. Rav Shlomo Zalman (cited in Yeshurun vol. 15, p. meal (e.g. he needed to leave somewhere) and definitely decided to end it, 164) also rules that a change of location does not affect food that is already in even though his intention was based upon an error, it is binding and the meal is one’s mouth, and uses this reasoning to permitchanging locations when sucking considered to have ended.] a candy without reciting new blessings. This is contrary to the opinion of the Other poskim suggest a different reasoning to compare the mistaken host Chazon Ish (cited in Orchos Rabbeinu vol. 3, p. 220, Shvus Yitzchok ibid. §7) to the situation of a guest. The Aishel Avrohom (Butchatch) deems that since that when changing locations one should remove the candy and recite a new the husband relies upon his wife to prepare the food, he yields to her intentions blessing over it. just as a guest defers to his host. Rav Scheinberg (Chidushei Basra) suggests INAUGURATION The laws of changing locations while eating only refer to meals begun in an additional motive for the husband to defer to his wife, that presumably he OF DAF HAYOMI SIYUM HASHAS IN 2008 B'HALACHA 2012 ERETZ YISRAEL a settled location. However, if one began to eat while travelling the Shulchan wants to please his wife by enjoying everything she prepared for him. Aruch (178:4) rules that the entire trip is not considered a change of location. The Pri Megadim (Aishel Avrohom §3) takes a different position about ryz t g"pyz"ז 017 2 - 97 19 The Mishnah Berurah (§42) explains that since the meal did not begin in a the guest’s deferral to the intentions of the host, based on the rule (Shulchan settled location, and was intended to be eaten while travelling, no part of the Aruch 170:5) that the guest is obligated to obey the host. Since he is required trip is viewed as leaving the location of the meal. to continue to eat if the host tells him to, even though the guest expresses his If the master of the house unwittingly intended to end intention to end the meal, it is contingent on the intentions of the host. However Celebrating the meal while other dishes were still meant to be served, if he is not obligated to obey the host, such as if one visitor at a hotel is invited Outs�anding another to dine, since he is not the master of the house and the guest is not כסלו†≠†טבתdoes that constitute a halachic ending of the meal? by עמלות בתורה יום תאריך דף†היומי†בהלכה†©משנה†ברורה® מוסר בבלי the אto end כ¢ה†כסלוdemonstrate his 12/25/16intention מסימן†קע¢ט†סעיף†ב߆עד†סעיף†הto obey him, should the guestßפרק †ט¢ו †ßוהנה†הארכתי†הרבהß †עד†ßאלא†יש†לו†לאדםß בבא†מציעא†צThe blessings recited at the beginning of a meal cover all the food eaten obligated ב כ¢ו†כסלו 12/26/16 מסעיף†ה߆עד†סימן†ק¢פ†סעיף†דß פרק†ט¢ו †ßאלא†יש†לו†לאדם߆עד†ßועתה†נדבר†קצתß בבא†מציעא†צא until the close of the meal, which is usually not until birchas hamazon is recited. meal it is binding. Accordingly, the Daas Torah rules that a husbandcannot be INAUGURAL NORTH AMERICAN כ¢ז†כסלו 12/27/16 פרק†ט¢ו †ßועתה†נדבר†קצת߆עד†ßואם†באמת†איש†כזהß בבא†מציעא†צב DIRSHU DIRSHU ג מסעיף†ד߆עד†סימן†קפ¢א†סעיף†בß CONVENTION with Accou�tability 2013 CONVENTION 2012 דit is binding כ¢ח†כסלוthe meal12/28/16 early מסעיף†ב߆עד†סעיף†זto a guest and if he mistakenly terminatesß פרק†ט¢ו†ßואם†באמת†איש†כזהß †עד†פרק†ט¢ז בבא†מציעא†צגUnder certain circumstances, some activities demonstrate a clear intention to compared ה כ¢ט†כסלו 12/29/16 מסעיף†ז߆עד†סימן†קפ¢ב†סעיף†בß פרק †ט¢ז †עד †ßואעורר †בכאןß בבא†מציעא†צד ניסן†≠†אייר ו אß †טבת 12/30/16 פרק †ט¢ז†ßואעורר†בכאן߆עד†ßולבד†כל†אלהß בבא†מציעא†צה יום תאריך דף†היומי†בהלכה†©משנה†ברורה®חזרה†מסימן†קע¢ט†סעיף†ב߆עד†סימן†קפ¢ב†סעיף†בß מוסר בבלי end the meal and effectively bring it to a close, in which case the blessings no ש בß †טבת 12/31/16 פרק†ט¢ז †ßולבד†כל†אלה߆עד†ßגם†אמרו†חז¢לß בבא†מציעא†צו א גß † כ¢ג†ניסן†טבת 1/1/20175/1/16 מסימן†קכ¢ד†אמצע†סעיף†ח߆ßולאמסימן†קפ¢ב†סעיף†בß †עד†סעיף†ג߆יענה†אמן†יתומה߆עד†סעיף†טß פרק †ו߆ ßכן †הדברß †עד פרק†ט¢ז †ßגם†אמרו†חז¢ל߆עד†ßואפילו†אם†הוא†בעצמו߆ßוזהוß קידושין†נאבבא†מציעא†צז longer apply, and a new blessing must be recited to continue eating. If birchas ב דß כ¢ד†ניסן†טבת 1/2/175/2/16 מסעיף†ט߆עד†סימן†קכ¢המסעיף†גß †עד†סימן†קפ¢ג†סעיף†בß פרק†ט¢ז†ßואפילו†אם†הוא†בעצמו߆עד†ßואפילו†אם†יש†טירחהß פרק†ו߆ ßוזהו߆עד†סוף†פרק†וß קידושין†נבבבא†מציעא†צח ג הß כ¢ה†ניסן†טבת 1/3/175/3/16 מסעיף†ב߆עד†סעיף†הßמתחילת†סימן†קכ¢ה†עד†אמצע†סעיף†ב߆ßוכן†מנענעיםß פרק†ז߆עד†ßוגם†הואß פרק†ט¢ז†ואפילו†אם†יש†טירחה߆עד†פרק†י¢ז קידושין †נגבבא†מציעא†צט hamazon will be recited over a cup of wine and one requested it [stating “hav ד וß † כ¢ו†ניסן†טבת 1/4/175/4/16 מסעיף†ה߆עד†סעיף†זßמאמצע†הסעיף†ßוכן†מנענעים߆עד†סימן†קכ¢ו†אמצע†הסעיף†ßואם†היהß פרק†י¢ז†עד†ßובהכי†ניחאß פרק†ז߆ßוגם†הוא߆עד†ßוהיא†גדולהß קידושין†נדבבא†מציעא†ק ה זß † כ¢ז†ניסן†טבת 1/5/175/5/16 מסעיף†ז߆עד†סימן†קפ¢דמאמצע†הסעיף†ßואם†היה߆עד†סימן†קכ¢ז פרק†י¢ז †ßובהכי†ניחא߆עד†ßוהנה†כשנבואß פרק†ז߆ßוהיא†גדולה߆עד†ßומי†שמעליםß קידושין†נהבבא†מציעא†קא [’lan venivarech”, which means ‘bring us and we shall recite the blessing וטבת חß כ¢ח†ניסן†טבת 1/6/175/6/16 פרק†י¢ז†ßוהנה†כשנבוא߆עד†ßואף†הקב¢ה†משתבחß פרק†ז߆ßומי†שמעלים߆עד†ßועל†כןß קידושין †נובבא†מציעא†קב חזרה †מסימן †קפ¢ב †סעיף †בß †עד †סימן †קפ¢דחזרה†מסימן†קכ¢ד†אמצע†סעיף†ח߆עד†סימן†קכ¢ז שיום טß תאריךכ¢ט††ניסן†טבת 1/7/175/7/16 דף†היומי†בהלכה†©משנה†ברורה® מוסר פרק†י¢ז †ßואף†הקב¢ה†משתבח߆עד†ßגדולה†צדקהß פרק†ז߆ßועל†כן߆עד†ßודע†אחיß בבליקידושין †נזבבא†מציעא†קג he has generally ended the meal. However, if a guest requestsit because he 5/8/16 קידושין†נח 24 א יß ל߆ †ניסן†טבת 1/8/17 מתחילת†סימן†קפ¢ד†עד†סעיף†הßמתחילת†סימן†קכ¢ז†עד†סימן†קכ¢ח†©סיום†חלק†ראשון® פרק†י¢ז †ßגדולה†צדקה߆עד†ßאיתא†באבות†דרבי†נתןß פרק†ז߆ßודע†אחי߆עד†ßומה†טובß בבא†מציעא†קד ב אß †איירי¢א†טבת 5/9/161/9/17 מסעיף†ה߆עד†סימן†קפ¢המתחילת†סימן†קכ¢ח †עד†סעיף†בß פרק†י¢ז †ßאיתא†באבות†דרבי†נתן߆עד†פרק†י¢ח פרק†ז߆ßומה†טוב߆עד†סוף†פרק†ז߆©סוף†חלק†אß® קידושין†נטבבא†מציעא†קה assumed the meal was over, the Shulchan Aruch (179:2) writes that he is not גג בß †איירי¢ב†טבת 5/10/161/10/17 מסעיף†ב߆עד†סעיף†הßמתחילת†סימן†קפ¢ה†עד†סעיף†הß פרק†י¢ח†עד†ßוהפרשת†מעשרß שמירת†הלשון†חלק†ב߆פרק†א߆עד†ßוכמו†דאיתאß קידושין †סבבא†מציעא†קו ד גß †איירי¢ג†טבת 5/11/161/11/17 מסעיף†ה߆עד†סימן†קפ¢ומסעיף†ה߆עד†אמצע†סעיף†ו߆ßוהלויß פרק†י¢ח †ßוהפרשת†מעשר߆עד†ßוגדר†המעשר†ß פרק†א߆ßוכמו†דאיתא߆עד†ßוסיים†הכתובß קידושין†סאבבא†מציעא†קז considered to have finished his meal. The Mishnah Berurah (§10) explains ה דß †אייר 5/12/16 מאמצע†סעיף†ו߆ßוהלוי߆עד†סעיף†טß פרק†א߆ ßוסיים†הכתוב߆עד†ßוגם†צריךß קידושין†סב SIYUM ON ה י¢ד†טבת 1/12/17 מתחילת †סימן †קפ¢ו †עד †סימן †קפ¢ז †סעיף †בß פרק†י¢ח†ßוגדר†המעשר߆עד†ßאבל†להרמב¢ןß בבא†מציעא†קח ו הß †אייר 5/13/16 פרק†א߆ ßוגם†צריך߆עד†סוף†פרק†א קידושין†סג thatthe guest relies on his host who might still wish to eat together; therefore his DAF HAYOMI ו ט¢ו†טבת 1/13/17 חזרה†מתחילת†סימן†קכ¢ז†עד†סימן†קכ¢ח†סעיף†טß פרק†י¢ח †ßאבל†להרמב¢ן߆עד†ßועתה†נחזור†לבארß בבא†מציעא†קט ש ו߆†אייר 5/14/16 חזרה†מתחילת†סימן†קפ¢ד†עד†סימן†קפ¢ז†סעיף†בß פרק†ב߆עד†ßולמה†הדבר†דומהß קידושין†סד B'HALACHA 2015 ש ט¢ז†טבת 1/14/17 פרק†י¢ח†ßועתה†נחזור†לבאר߆עד†ßוהנה†כל†זהß בבא†מציעא†קי ,intentions yield to those of the host. Other poskim seem to explain differently א י¢ז †טבת 1/15/17 מסימן †קפ¢ז †סעיף †בß †עד †סימן †קפ¢ח †סעיף †גß פרק†י¢ח†ßוהנה†כל†זה߆עד†פרק†י¢ט בבא†מציעא†קיא 7 ב י¢ח†טבת 1/16/17 מסעיף†ג߆עד†סעיף†וß פרק†י¢ט߆עד†ßואם†קרוביו†אינם†ענייםß בבא†מציעא†קיב ,that the guest’s intention to end the meal is not effective because it was in error ג י¢ט†טבת 1/17/17 מסעיף†ו߆עד†סעיף†זß פרק†י¢ט†ßואם†קרוביו†אינם†עניים†ßעד†ßודע†דכתבו†האחרוניםß בבא†מציעא†קיג ד כß †טבת 1/18/17 מסעיף†ז߆עד†אמצע†הסעיף†ßאם†חלß פרק†י¢ט†ßודע†דכתבו†האחרונים߆עד†ßודע†עודß בבא†מציעא†קיד .since he was unaware that the host intended that the meal continue ה כ¢א†טבת 1/19/17 מאמצע†הסעיף†ßאם†חל߆עד†סימן†קפ¢ט פרק†י¢ט†ßודע†עוד߆עד†ßועתה†נבאר†פרט†אחדß בבא†מציעא†קטו ו כ¢ב†טבת 1/20/17 †פרק†י¢ט†ßועתה†נבאר†פרט†אחד߆עד†פרק†כß בבא†מציעא†קטזטבת†≠†שבט חזרה †מסימן †קפ¢ז †סעיף †בß †עד †סימן †קפ¢ט If the host mistakenly thought that no more food was going to be served שיום תאריךכ¢ג†טבת 1/21/17 דף†היומי†בהלכה†©משנה†ברורה® מוסר פרק†כ߆עד†ßיש†אומריםß בבליבבא†מציעא†קיז א כ¢ד†טבת 1/22/17 מתחילת†סימן†קפ¢ט†עד†סעיף†בß פרק†כ߆ßיש†אומרים߆עד†ßודע†עוד†דכל†עיקרß בבא†מציעא†קיח and requested the cup for birchas hamazon, there is discussion among the 25 ב כ¢ה†טבת 1/23/17 מסעיף†ב߆עד†סימן†ק¢צ†סעיף†גß פרק†כ߆ßודע†עוד†דכל†עיקר߆עד†ßואיתא†במדרש†קהלתß בבא†מציעא†קיט ג כ¢ו††טבת 1/24/17 מסעיף†ג߆עד†סעיף†הß †פרק†כ߆ßואיתא†במדרש†קהלת߆עד†ßוידעתי†גם†ידעתיß בבא†בתרא†ב poskim whether the meal is considered to have ended. The Aruch Hashulchan ד כ¢ז††טבת 1/25/17 מסעיף†ה߆עד†סימן†קצ¢ב †פרק†כ߆ßידעתי†גם†ידעתי߆עד†פרק†כ¢א בבא†בתרא†ג ה כ¢ח†טבת 1/26/17 מתחילת†סימן†קצ¢ב†עד†סעיף†בß †פרק†כ¢א†עד†ßגם†אם†הוא†ממציאß בבא†בתרא†ד compares this to the situation where a guest mistakenly intended to end the ו כ¢ט†טבת 1/27/17 פרק†כ¢א†ßגם†אם†הוא†ממציא߆עד†ßוהנהגה†הטובהß בבא†בתרא†ה חזרה†מתחילת†סימן†קפ¢ט†עד†סימן†קצ¢ב†סעיף†בß ש אß †שבט 1/28/17 פרק†כ¢א†ßוהנהגה†הטובה߆עד†ßודע†דביורה†דעהß בבא†בתרא†ו SIYUM ON SIYUM HASHAS OF א בß †שבט 1/29/17 מסימן†קצ¢ב†סעיף†ב߆עד†סימן†קצ¢ג†אמצע†סעיף†א߆ßומצוה†לחזורß פרק†כ¢א†ßודע†דביורה†דעה߆עד†ßודע†עוד†דבפוסקיםß בבא†בתרא†ז BMG CHABURAS SEDER NOSHIM ב גß †שבט 1/30/17 מאמצע †הסעיף †ßומצוה †לחזורß †עד †סעיף †גß פרק†כ¢א†ßודע†עוד†דבפוסקים†ß†עד†פרק†כ¢ב בבא†בתרא†ח 2016 2016 DIRSHU ג דß †שבט 1/31/17 מסעיף†ג߆עד†סעיף†הß פרק †כ¢ב †עד †ßוכל †זה †דברנוß בבא†בתרא†ט 6 ד הß †שבט 2/1/17 מסעיף†ה߆עד†סימן†קצ¢ד פרק†כ¢ב†ßוכל†זה†דברנו߆עד†ßוכל†זה†דברנו†לענין†המשאילß בבא†בתרא†י ה ו߆††שבט 2/2/17 מתחילת†סימן†קצ¢ד†עד†סימן†קצ¢ה פרק†כ¢ב†ßוכל†זה†דברנו†לענין†המשאיל߆עד†פרק†כ¢ג בבא†בתרא†יא ו זß †שבט 2/3/17 פרק†כ¢ג†עד†ßועתה†נדבר†מענין†עשיתß בבא†בתרא†יב חזרה †מסימן †קצ¢ב †סעיף †בß †עד †סימן †קצ¢ה ש חß †שבט 2/4/17 פרק†כ¢ג†ßועתה†נדבר†מענין†עשית߆עד†ßודע†עודß בבא†בתרא†יג 26 THE WORLD OF even though his wife serves more food. Shu”t Betzeil Hachachmah (vol. 6, 69) also rules this way. Dirshu Must a plastic knife be covered during birchas hamazon? The Shulchan Aruch (180:5) writes that the custom is to cover the knives during birchas hamazon. DAF YOMI BAVLI The Mishnah Berurah (§11) mentions two reasons cited in Bais Yoseffor this. One reason is based upon the Kinyan Torah Chazaras HaShas Aggadic comparison of a table upon which a meal is eaten to the Mizbei’ach upon which offerings were Chazarah Chodshi brought in the Bais Hamikdash. The Mishnah (Midos 3:4) teaches that no iron may come into contact with Kinyan HaShas Weekly Tests the Mizbei’ach, stating that the function of the Mizbei’ach serves to lengthen life (by achieving atonement Mishnayos Tests for sins) and it is inappropriate that material which shortens life (since it is used to manufacture swords) KOLLELIM come into contact with it. Despite the necessity of cutting food with a knife while eating the meal, once Ba’alei Batim Kollelim Chaburas Beis Medrash Govoha birchas hamazon is reached and the knife is no longer needed, it is covered. Another reason is that once Amud Yomi someone remembered the destruction of the Bais Hamikdosh so intensely while reciting birchas hamazon, Kollel Boker Chaburas Shas B’Iyun that upon reaching the blessing of rebuilding Yerushalayim his extreme pain drove him to pick a knife up HALACHA and plunge it into his heart, killing himself. Daf HaYomi B’Halacha The Mogen Avrohom (§4) writes that according to the comparison to the Mizbei’ach only an iron knife Kinyan Halacha Kinyan Shmittah must be covered because the verse (Devorim 27:5), referring to the stones of the Mizbei’ach, states, “You

YESHIVA PROGRAMS may not lift iron over them”. The Pri Megadim (Aishel Avrohom 4) challenges this because he is uncertain Daf HaYomi B’Halacha L’Bochurim whether the prohibition might also forbid using other metals on the stones of the Mizbei’ach [see Tehillah Dirshu Boker Talmudo B’Yadoi Ledovid (§2) and Shut Shevet Halevi (vol. 1, 205 on Siman 180) citing Rishonim who believe that all metals Mekadshei Sheviyi Yeshivas Bein Hazemanim are forbidden] and the custom should therefore apply to all metals. He emphasizes that according to

DIRSHU PUBLICATIONS the other reason it definitely applies to all metals which might cause harm. Since the poskim discuss to Mishnah Berurah which materials this custom applies based upon the relevance of the reasons, AND presumably none of Mahaduras Dirshu Sefer Chofetz Chaim the reasons are relevant to a disposable plastic knife, there is arguably no need to cover it during birchas Mahaduras Dirshu hamazon. Sefer Shemiras Halashon Dirshu Shul Chumash Shu”t Rivevos Ephraim (vol. 2, 80:35) cites the opinion of Rav Moshe Feinstein that a spreading knife with Ramban Ma’areh Mekomos which is not sharp and does not cut, used solely for spreading,does not need to be covered during birchas on Hilchos Shabbos hamazon. This is also the opinion of Rav Scheinberg (Chidushei Basra). However, Rav Nissim Karelitz (Chut Kinyan Halacha Kovetz Kuntresai Chizuk Shani Shabbos vol. 3, p. 226) maintains that since it is called a knife it must also be covered. Kinyan Shmaatsa The Taharas Hashulchan (printed in the Kovetz Meforshim of the Machon Yerushalayim edition Ohel Series Shulchan Aruch) writes that the custom to cover knives applies when reciting the al hamichyah blessing ACHEINU 3-Step System: as well as birchas hamazon, since it also mentions the rebuilding of Yerushalayim. However the Aishel Mentoring, Enrollment & Continued Follow-Up Avrohom (Butchatch) and Shu”t Salmas Chayim (187) are of the opinion that this custom was only Acheinu Yeshivos instituted for birchas hamazon and cite as evidence that the widespread practice is to cover knives only Batei Chizuk International Kiruv Conference during birchas hamazon. Day of Jewish Unity

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