With Heaven’s help
Drinking During the Reading of the Megillah
Sources and Explanations:
A). The Tur (siman 692) writes that the Ba’al HaIttur held that it is reasonable that, since the final blessing depends on custom, one should not rebuke someone who speaks during its reading, for this is not an interruption; rather, the matter depends on the reading itself. The Tur disagrees: this does not appear correct, for since he recites a blessing, he must not interrupt it; what difference does it make that it depends on custom? In the end, he recites a blessing. אולם Maran the Beit Yosef writes in defense of the Ba’al HaIttur’s words: since one is not obligated to recite the final blessing, it follows that this blessing does not pertain to the Megillah itself; rather, he is praising and giving thanks for the miracle. Thus, it is a blessing of praise, as the Ran writes (12a, s.v. Baruch), and therefore it is not an interruption during its reading.
The Beit Yosef further cites that the Rashba explicitly wrote likewise in a responsum, vol. I (siman 244), concerning a shaliach tzibbur who recited the blessing over the reading of the Megillah and read part of it, when they heard the sound of a quarrel outside and some of the congregation left, later returning. Even if they paused long enough to complete the entire reading, they do not return to the beginning, whether regarding Hallel, the Megillah, or the shofar. If they returned and read again, they acted improperly, and if they recited a blessing, it is a blessing in vain. Moreover, even if one spoke, speech does not interrupt as a matter of law, for speech constitutes an interruption only when one speaks between the blessing and the beginning of the act. However, after beginning the act or mitzvah over which he recited the blessing, it is not an interruption and he does not return, even if he spoke during its reading about matters unrelated to the Megillah, since he has already begun the mitzvah. These are his words.
It appears that the reason this is not an interruption between the first and final blessings is as the Beit Yosef explained: the final blessing does not refer to the Megillah, but rather is a blessing instituted for publicizing the miracle. This is also evident from what the Orchot Chaim (Hilchot Megillah, letter 7) writes in the name of the Yerushalmi, cited by the Beit Yosef (siman 692), that the final blessing should be recited in public. The Rema likewise rules (siman 692:2). See also Sha’ar HaTziyun (siman 692, subparagraph 12). This is because they maintain that the final blessing does not refer to the Megillah, but was instituted for publicizing the miracle, and therefore ten are required. This is likewise explained in Aruch HaShulchan (siman 692:5).
B). Accordingly, there is no concern with drinking during its reading for one who needs this. Although the Rashba (ibid.) writes that it is “proper” not to speak until the completion of the mitzvah, and one who speaks should be rebuked so that he directs his heart toward the mitzvah, in our case he is not speaking but drinking silently, without words. This is not an interruption. Even if he pauses to recite a blessing over the drink, it appears that this is not an interruption, because a blessing is not considered an interruption or a distraction of attention like speaking about mundane matters.
C). However, all this is on condition that he takes care not to miss even one word of the reading or hearing it, for if he misses any part, he has not fulfilled his obligation of Megillah, as the Magen Avraham writes (siman 690, subparagraph 15), and the Mishnah Berurah (subparagraph 48).
D). This is not comparable to the dispute among the Rishonim concerning drinking during the reading of the Haggadah. Tosafot in Pesachim (103b, s.v. Rav Ashi) write that it is permitted to drink during the recitation of the Haggadah and that this is not an interruption. The Ba’al HaMaor likewise holds (Pesachim 24) that one may drink during the recitation of the Haggadah. However, the Ramban (Milchamot, Pesachim 24a) and the Ran prohibit drinking during the recitation of the Haggadah. Their view is also implied by the Shulchan Aruch (siman 473:1), as the Biur Halachah infers (ibid., s.v. HaReshut), and the Mishnah Berurah likewise rules (siman 473, subparagraph 3; siman 474, subparagraph 4) that it is forbidden to drink during the Haggadah. There, the reason is as the Ran explains (on the Rif, Pesachim 24a): after pouring the cup over which one recounts the Exodus from Egypt, “which is mandated by the Torah,” it is not fitting that he should pour a cup and drink. Thus, only there is there room for stringency, since it is a Torah obligation, unlike our case.
Even Tosafot (ibid.), who were lenient in this matter, write that if one is in the middle of a “blessing” or in the middle of reciting Hallel, drinking should not be permitted. The Ramban (ibid.) likewise explicitly states that even the Ba’al HaMaor, who permitted it, permitted only during the recitation of the Haggadah; but drinking during the recitation of Hallel, and certainly during the blessing Asher Ge’alanu, may not be permitted even according to them. The reason is that one may not interrupt in the middle of a blessing or between blessings. However, in our case, where the final blessing does not refer to the Megillah, it is permitted, since it is not an interruption between the blessings.
Therefore, although in Teshuvot Torat Meir, vol. II (siman 5), we ruled stringently regarding drinking during Pesukei DeZimrah, that case is not comparable to this one. For the Shulchan Aruch writes (siman 51:1 and 4) that one must be careful not to interrupt with speech from the beginning of Baruch She’amar until the conclusion of the blessing of Yishtabach, because Baruch She’amar is the opening blessing and Yishtabach is the concluding blessing. See further Shulchan Aruch (siman 50:2). Nevertheless, if it is not necessary, it is preferable not to drink; see Kaf HaChaim (siman 285, subparagraph 15).
This response was translated automatically from Hebrew and has not yet been reviewed by a person. Therefore, it may contain inaccuracies and should not be considered a definitive reference.
This response was translated automatically from Hebrew and has not yet been reviewed by a person. It may therefore contain inaccuracies and should not be considered a definitive reference.
