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    Message of Beitar: Hamazon?

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    1) The document discusses the significance of the defeat of Beitar and its comparison to the destruction of the Temple. It explores whether there is an intrinsic connection between the blessing of "Hatov Umateev" said over wine and the blessing commemorating the slain of Beitar said in Birkat Hamazon. 2) The document presents various opinions from Talmudic and medieval sources on whether the two blessings are independently instituted or intrinsically connected. It suggests there may be practical differences depending on the relationship between the blessings. 3) The placement of the Beitar blessing next to the blessing for Jerusalem is explained symbolically, to strengthen the nation in exile by reminding of God's protection even outside the land of Israel

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    Message of Beitar: Hamazon?

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    outdash2
    117 views4 pages
    1) The document discusses the significance of the defeat of Beitar and its comparison to the destruction of the Temple. It explores whether there is an intrinsic connection between the blessing of "Hatov Umateev" said over wine and the blessing commemorating the slain of Beitar said in Birkat Hamazon. 2) The document presents various opinions from Talmudic and medieval sources on whether the two blessings are independently instituted or intrinsically connected. It suggests there may be practical differences depending on the relationship between the blessings. 3) The placement of the Beitar blessing next to the blessing for Jerusalem is explained symbolically, to strengthen the nation in exile by reminding of God's protection even outside the land of Israel

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    1) The document discusses the significance of the defeat of Beitar and its comparison to the destruction of the Temple. It explores whether there is an intrinsic connection between the blessing of "Hatov Umateev" said over wine and the blessing commemorating the slain of Beitar said in Birkat Hamazon. 2) The document presents various opinions from Talmudic and medieval sources on whether the two blessings are independently instituted or intrinsically connected. It suggests there may be practical differences depending on the relationship between the blessings. 3) The placement of the Beitar blessing next to the blessing for Jerusalem is explained symbolically, to strengthen the nation in exile by reminding of God's protection even outside the land of Israel

    Copyright:

    © All Rights Reserved
    Download as DOCX, PDF, TXT or read online from Scribd
    Download as docx, pdf, or txt
    117 views4 pages

    Message of Beitar: Hamazon?

    Uploaded by

    outdash2
    1) The document discusses the significance of the defeat of Beitar and its comparison to the destruction of the Temple. It explores whether there is an intrinsic connection between the blessing of "Hatov Umateev" said over wine and the blessing commemorating the slain of Beitar said in Birkat Hamazon. 2) The document presents various opinions from Talmudic and medieval sources on whether the two blessings are independently instituted or intrinsically connected. It suggests there may be practical differences depending on the relationship between the blessings. 3) The placement of the Beitar blessing next to the blessing for Jerusalem is explained symbolically, to strengthen the nation in exile by reminding of God's protection even outside the land of Israel

    Copyright:

    © All Rights Reserved
    Download as DOCX, PDF, TXT or read online from Scribd
    Download as docx, pdf, or txt
    of 4

    "

    Message of Beitar
    Ari Cutler

    Introductory Questions

    What is the significance? Is this not a private defeat of a specific city? Maharal (Netzach Yisrael)
    explains that that the five events that happened on the 17 th of Tammuz were the beginning of the
    downward process leading to the five events on Tisha Bav which were a final blow.
    Should the defeat of Beitar be in the same breadth as churban bayit? What is the nature of this
    comparison?

    Why is the Hatov Umateev bracha which commemorates the miracle of Beitar placed in Birkat
    Hamazon?

    The Rishonim ask why is the Hatov Umaiteev bracha instituted over better or more wine (Brachot
    59b)? Why not with beautiful breads or salads? (As opposed to the Raavads opinion that it is
    instituted for different breads)?

    Is there an intrinsic connection between birchat Hatov Umaiteev when having more wine and the
    fourth bracha of Hatov Umateev in birkat hamazon? Alternatively, they are both brachot of hodaah but
    have no intrinsic connection? We will present imh four nafkah minot to this question.

    Gemara Gittin 57a- Context


    The Gemara states that because of the wheel of a chariot Beitar was destroyed. There was a custom when a
    boy was born in Beitar they would plant a cedar tree and a girl another type of strong tree (The Maharal
    {Netzach Yisrael Chapter7} explains the significance of planting these strong woods symbolize the desire to
    have strong children and then when to get married to have a strong home!) When they would grow up and get
    married they would use those trees as the Chupa. One day when the daughter of the Ceasar was passing by
    her wheel of the chariot broke. Her people cut off one of the cedar trees. As a result a mob of people charged
    them. The Ceasar was told that the Jews are rebelling. As a result, Jews were Killed and a strong city of Beitar
    was cut down. The Gemara relates of streams of blood and using the blood of the Jews for seven years to
    cultivate the vineyards.
    Gemara Brachot 48b
    The Rabbis in Yavneh instituted the 4th bracha of Birkat Hamazon of the miracle of the slain of Beitar. HATOVthat they did not rot. UMATEEV- The king enabled them to bury the dead.
    Why is it placed in Birkat Hamzon?- Rosh-and the Ritvah state to give thanks to Hashem . The Ritva
    (Babba Batra 121) adds that in birkat hamazon we thank Hashem for Eretz Yisrael and Malchus Beis David .
    This fourth bracha of the miracle of Harugei Beitar is an important miracle to give thanks for also on a full
    stomach and happy heart.
    It still begs the question is there connection between the two Brachot or not?

    No Kesher between the Two Brachot- Two Independent Birchot


    Hodaah
    Tosafot- Why was Birchat Hatov Umateev instituted for wine and not different breads? Wine has two distinct
    qualities, Wine Satiates and makes one happy. On the other hand, bread only has one quality of satiation. This
    reason seemingly has no connection to the hatov umateev of Beitar.
    Ran in Pesachim (20a)- special law in hilchot brachot- When one eats bread the norm is to eat from
    two different breads so ones initial bracha covers both while the norm in one meal one does not
    usually drink from two types of wine. Therefore, the Rabbis instituted the bracha of Hatov umateev.
    This reason seemingly has no connection to the hatov umateev of Beitar.
    Rosh-(Brachot Chapter 9) 1. The Rabbis instituted the bracha on wine because we have found precedent of
    song by wine (see Brachot 35- The Leviim would sing when bringing the korban in mikdash on wine. Birchat
    hagefen is NOT normal Birchat hannah, It is designated for song-; One does not have to drink it.) This reason
    seemingly has no connection to the hatov umateev of Beitar.
    2. Wine is considered chashuv to have its own bracha. Therefore, the Rabbis felt it was worthy of having
    hatov umateev on it. This reason seemingly has no connection to the hatov umateev of Beitar.
    Meiri- Gilu Beerada- One cannot be too happy in this world. Therefore, the Rabbis intitiuted hatov umateev
    to mitigate and balance the happiness. Rabbeinu Bachai adds since it is bracha in the house of Avel will help
    mitigate the simcha. No intrinsic connection to Beitar.

    Intrinsic Connection Between Brachot


    Tosafot ( Pesachim 101) The Rabbis instituted Hatov Umateev on wine since the non- Jews fertilized their
    fields with our blood (Gemara Gittin) Hatov that our bones did not become putrid. Mateev that we were able to
    bury our dead (Gemara Brachot) We see there is direct connection!
    Ramban-(Babba Batra 121) The Ramban quotes the Medrash Eicha that King Adrinos had a large vineyard as
    large as the distance from Teveria to Tzippori . The Medrash mentions both miracles of not becoming disgusting and
    putrid and enabling of burial. From here we see reason why instituted on wine (similar to blood) and in Birkat
    Hamazon and not tefillah for us to remember the vineyard of Adrinos.( I assume like Ritva that Birkat Hamazon give
    thanks on Yerushalayim, Malchus Beis David so too give thanks to commemorate these miracles) We see there is
    direct connection!
    Mishnah Berura- combines the two reasons of Rabbeinu Bachai into one- (Shaar Tziyon says this MB
    based on Rav Akiva Eiger- Rabbeinu Bachai) Man must limit his simcha in this world. Since too much wine
    can lead to frivolousness the rabbis instituted this nusach as it was instituted for the fallen of Beitar this nusach
    will remind man of our mortality and as a result we will not become too frivolous with the wine.

    4 Possible Practical Differences if the Two Brachot are Connected or


    Independent:
    1.

    Magen Avraham (175) paskens that if one states Hatov Umateev in Birkat Hamzon then it exempts
    one from saying hatov umateev if have more wine.

    This is only true if there is intrinsic connection between the two brachot!

    2.

    Beis Yosef- (175) quotes Rav Kloneemus that since there is no necessity for saying bracha
    before over Leaseeyato since there is no asher keeedeshanu in the nusach of hatov umateeev.
    The Beis Yosef Disagrees as all birchot Hannah do not have the nusach of asher keedeshanu and
    nevertheless it needs to be stated before the enjoyment happens.
    The Rama in Darkei Moshe ( 175:2) explains Rav Kaloniomus opinion based on our question since
    the bracha of hatov umateev by wine was instituted to remember the slain of beitar it does not matter if
    stated before or after as the commemoration occurs!
    Clearly the Rama holds there is intrinsic connection between the two brachot.

    3.

    Machloket when one drinks first Red than White wine- (similar Wine- to Beer) We have seen Rishonim
    discuss if need to make Hatov Umateev if it goes down in quality. One can claim two reasons why no
    bracha
    A. either less quality or
    B. now you do not remember Beitar as it is white

    4.

    For those that drink wine during nine days (Teimanim- like Mishnah in Taanit) one can claim that one
    still should not make hatov umateev since still trying to temper ones simcha limit wine- if reason of
    Beitar one can state that one SHOULD drink the two wines in order to actively remember Beitar

    Why is Hatov Umaiteev next to the Bracha of Boneh Yerushalayim?


    The Rosh quotes the Yerushalmi that when the city of Beitar fell, the grandeur or strength of Am Yisrael fell
    and will not be recovered or rebuilt until Mashaich comes. Therefore, it is placed next to Binyan Yerushalayim
    The Rambam (Hilchot Taneeyos 5:3) describes how a very strong city of Beitar with thousands and ten
    thousands of Jews. All thought that the Melech Hamashiach was there!! They were conquered in the hands of
    the Romans ;All were killed ! It was a great blow equivalent to the destruction of the Mikdash- What is
    comparison?
    Tzlach explains that the bracha of Hatov Umaiteev was placed next to Bonay Yerushlayim to strengthen us in
    galut. We should not think that since we are not in our homeland and shechinah is not dwelling within us that
    we have no chance to defeat the yetzer hara who conspires to trip us up. How can we go against the yetzer
    when we are mere flesh mortals? It is pointless to try and change the inevitable defeat and surrender to sin!
    Therefore, Hashem showed us the slain of Beitar that even if neshamah outside of body, the neshamah is
    extant to protect that the flesh did not rot. Similarly, when we are in exile even if there is no Beit Hamikdash yet.
    The Shechinah has not left the Western Wall to help protect whomever wants to be protected from sin.
    The Meshech Chochma explains there is a connection between the two brachot. Birkat Hamzon was instituted
    for the building of our nation. There was hashgacha pratit with the manna (( and forty years Hashem
    led us to our entry into our land (( building of Yerushalayim and Beit Hamikdash ( ;)
    All in clear process of building the nation. The fourth bracha talks about the sustainability of the nation even
    after 2000 years of exile ; After chuban, there was a feeling of helplessness and despair . With the strength
    and fortitude of Beitar, a flash of hope with the belief that melech hamashiach has arrived. There is the feeling
    of imminent redemption. Then our hopes are crushed like the churban all over again! This lasted until a king got
    up and ordered burial of the slain. Even if there will be a wave of antisemitism, Hashem will come and protect
    us. Therefore Hatov Umeteev reflects the kiyum of our nation- direct connection to Hatov Umaiteev of extra
    wine which marks our distinctiveness and sustainability as a nation. There is a rabbinic prohibition by
    wine of non- Jews since might lead to intermarriage. Meshech Chochma is lesheetato when describing the

    four cups of wine as representative of the four steps in redemption. He (Parshat Bo) explains that Chazal saw
    wine as an important symbol of Kiyum Am Yisrael.

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