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Tisha BeAv

2017-07-20T12:56:38Z

Yc60: using mark-up to enumerate the five tragedies

[[Image:Destruction_temple.jpg|200px|right]]
The fast of Tisha B’av is to commemorate five tragedies which occurred to the Jewish nation:

# The Jews of the desert were told that they would not enter Eretz Yisrael following the sin of the spies.
# The first Bet HaMikdash was destroyed.
# The second Bet HaMikdash was destroyed.
# Beitar, a city filled with over 10,000 Jews was captured and destroyed by the Romans during the Bar Kochva rebellion.
# Turnus Rufus plowed the area of the heichal. <ref> Mishna Taanit 26b, Rambam Hilchot Taaniyot 5:3, Chayei Adam 133:5, Kitzur Shulchan Aruch 121:5, Mishna Brurah 549:2 </ref>

This article is specifically about the fast of the ninth of Av. To learn about any of the other fast days [[Fast Days|click here]].
==Fasting==
# It is forbidden for all men of bar mitzvah age and women of bat mitzvah age to partake in eating or drinking on the Tisha BeAv. The fast begins at shkiat hachamah of the 8th of Av and ends at Tzet Hakochavim of the 9th of Av. <ref>Mishna Brurah 554:1, Yalkut Yosef (Moadim p. 577), Halachot and History of The [[Three Weeks]], The Akkad Edition, Congregation Shaare Rahamim Halachot Series.
* Tosfot (Megillah 5b s.v. vebikesh) and Ritva (Megillah 5b) imply that Tisha B'av is only derabbanan or a minhag. See, however, the Taz 554:4 who implies that it is Divrei Kabbalah, from the authority of the navi.</ref>
# It is not necessary to wait until the tzet hakochavim according to Rabbeinu Tam to begin eating. <ref> Yalkut Yosef Moadim page 586 </ref>

==People who are permitted to eat==
# Some poskim say that if one is exempt from fasting on Tisha B'av, he need not eat in increments. <ref> Sh”t Maharam Shick 289 says that just like on [[Yom Kippur]] we say that if it will not increase the danger by eating in small increments (S”A 618:7), the same applies to Tisha B’av. However, Rav Shlomo Zalman Auerbach (Nishmat Avraham 4 554:1), [[Shevet Halevi]] 4:46, and Tzitz Eliezer 10:25:16 disagree and say this isn’t necessary for Tisha B’av. </ref> However, one should not overindulge. <ref> S:A 554:5, Haghot Maimaniot Hilchot Taaniyot 1:8 </ref>
# A pregnant or nursing woman must fast on Tisha BeAv.<ref>Shulchan Aruch 554:5</ref>If the woman has a sickness which is Choleh Shein Bo Sakana, she doesn't have to fast. Yet, in these situations it's better to ask an Orthodox Rabbi to assess the situation.<ref> Yalkut Yosef 554 (HaChayvim VeHitanot #1)</ref>

==Seuda Hamafseket==
# Some have the practice to declare "“This is the Tisha B'Av meal” when they eat the seuda hamafseket. <ref> The Mishna Brurah 552:16 suggests doing so based upon the practice of Rav in the Yerushalmi in Taanit 4:6 </ref>
# If one said explicitly that he will not be eating after the seuda hamefseket, he cannot continue eating even if it is before sunset. However, if he only had that in mind but didn't say it, he may continue eating. <ref> Yalkut Yosef Moadim page 577, Shulchan Aruch 553:1. </ref> Since some poskim disagree, some suggest that one say explicitly that he will continue eating. <ref> Mishna Brura 553:2 writes that the Bach and Gra hold that a mental acceptance is enough and he therefore recommends stating explicitly that one intends to eat or drink until sunset. </ref>
# Three men should not eat together in order to avoid being obligated in a zimun. <ref> Shulchan Aruch 552:8, Haghot Maimaniyot Hilchot Taaniyot 5:7:30 </ref> If they do sit together they should still not recite the zimmun. <ref> Mishna Brura 552:19 </ref>

==Brushing Teeth==
# One should refrain from brushing his teeth on Tisha B'av, unless not doing so causes tremendous distress. <ref> Sh"t Minchat Yitzchak 4:109, Mikraei Kodesh by Rabbi Moshe Harari 4:4, Mishna Brura 567:11 </ref>
# It is forbidden for one to rinse out his/her mouth on Tisha BeAv; although, if one must they may rinse out their mouth with less than a [[Reviit]] of water. <ref> Halachot and History of The [[Three Weeks]], The Akkad Edition, Congregation Shaare Rahamim Halachot Series. see also Rav Shimon Eider’s Halachos of the Three Weeks pg. 19 where he suggests in the name of Rav Moshe Feinstein that on Tisha B'Av it is forbidden to wash out one's mouth because of rechitza. </ref>

==Washing and Bathing==
# It is forbidden to wash or bathe oneself in cold or hot water. Even sticking one's finger in water is forbidden.<ref>Shulchan Aruch 544:7</ref>
# One should not go to the Mikveh on Tisha BeAv. <ref>Shulchan Aruch 544:8</ref>
# If one's hands got dirty one may clean the dirty area. <ref>Shulchan Aruch 544:9</ref>

==Wearing Leather==
# It is prohibited to wear leather shoes on Tisha B'av. <ref> Shulchan Aruch 554:1 and 554:16, Yalkut Yosef Moadim page 577. Kitzur Shulchan Aruch 124:11, Aruch Hashulchan 554:16, Mishna Brurah 554:30 say that although shoes made of other materials cover and protect the feet, they are not called a "minal" and therefore aren't part of the prohibition. </ref>
# Even those who are more lenient on [[Yom Kippur]] and wear comfortable non leather shoes, should be more stringent on Tisha B’Av as we try to minimize comforts on Tisha B’Av as much as possible. <ref> Halichot Shlomo (ch. 15 no. 5) quoting the Shaare Teshuva 554:11 </ref>
# Some poskim permit wearing crocs, while others prohibit them. <ref> [http://www.ravaviner.com/2009/07/crocs-on-tisha-be-av.html Rav shlomo aviner] says that since crocs are comfortable shoes even though they aren’t leather some, it is better not to wear them, but whoever does has on who to rely. http://matzav.com/rav-elyashiv-crocs-not-permitted-footwear-on-tisha-bav quotes that this is the ruling of Rav Moshe Shternbuch, Rav Nissim Karelitz as well. However, it also quotes Rav Elyashiv that it Is prohibited to wear them. </ref>

==Anointing==
# It is prohibited to anoint oneself for pleasure on Tisha B'av. <ref> Shulchan Aruch 554:15 </ref>
# Although it is forbidden to anoint oneself on Tisha B'av, one may use deodorant. <ref> [http://www.torahmusings.com/2011/08/deodorant-on-tisha-bav/ Rabbi Gil Student] based on Biur Halachah 554:15 sv. sicha. See, however, PIskei Hahalachot (by R' Yair Yanay, 555:16) quotes Rav Elyashiv as forbidding deodorant on Tisha Be'av. </ref>
# Women should not wear make-up on Tisha B'av <ref> Rav Mordachi Eliyahu quoted in Mikraei Kodesh Hilchot Tisha B’av 9:note 13 </ref>

==Marital Relations==
# It is prohibited to have marital relations on Tisha B'av. <ref> Shulchan Aruch 554.1, Yalkut Yosef Moadim page 577. </ref>
# Some poskim say that a husband and wife should be careful not to touch each other. <ref> Mishna Brurah 554:37 raises this possibility but allows for one to be lenient at least during the day, Aruch Hashulchan 554:17 and Taz 615:16 say that one need not be stringent in this at all. Kitzur Shulchan Aruch 124:12 forbids physical contact both in the day and at night. Halichot Olam 2: page 153 permits handing items to your wife as long as she isn't a nidda as well as any of the other harchakot for a nidda as long as your wife isn't actually a nidda and even permits touching your wife. </ref>

==Learning on Erev Tisha BeAv==
# Some Ashkenazim have the minhag not to learn after mid-day on Erev Tisha BeAv (except for the things which one can learn on Tisha BeAv itself), while others allow learning all day. <Ref>Rama 553:2 records the custom to stop learning torah at midday of erev tisha b'av. Magen Avraham 553:7 agrees. However, Mishna Brura 553:8 and Aruch Hashulchan 553:4 challenge this custom </ref> For Sephardim, it is permissible to learn the entire day of Erev Tisha BeAv. <Ref> Chazon Ovadyah (Arba Taniyot pg 248) </ref>

==What one may learn on Tisha BeAv==
# One should not learn Torah on Tisha BeAv whether it’s Tanach, Midrash, Mishna, Gemara, Halacha, or Aggadata because Torah brings happiness to a person. <Ref>S”A 554:1-2 based on the pasuk in tehillim 19:9 פִּקּוּדֵי ה יְשָׁרִים, מְשַׂמְּחֵי-לֵב</ref> This applies to women as well. <ref> Sh"t Rivivot Ephraim 2:155:14 </ref>
# Nevertheless, the obligation to set some time in the day for learning torah still exists. <ref> Yalkut Yosef Moadim page 580 </ref> It is permissible to read Iyov, an explanation of Iyov, the sad parts of Yirmiyahu (prophesy about destruction and rebuke but not consolation or about destruction of the other nations), Midrash Eicha, an explanation of Eicha, the Gemara in the third perek of Moed Katan (which deals with the laws of [[mourning]], excluding the happy parts), <Ref>S”A 554:1-2, Mishna Brurah 554:2 </ref> the Gemara in Gittin and Sanhedrin which deal with the destruction of the Bet HaMikdash. <Ref>Mishna Brurah 554:3 </ref>
# When learning the laws of [[mourning]] one may not go into the depth of halacha (with questions and answers). <Ref>Mishna Brurah 554:4. On the other hand, Aruch Hashulchan 554:4 permits going into it deeply. </ref>
# One may not even think of how to answer a serious difficulty in learning because one will feel satisfied when the matter is settled. <Ref>Mishna Brurah 554:4 </ref>
# It is permitted to pray the normal [[prayers]] even though it contains torah such as az yashir, eizehu mikoman, the [[korbanot]] etc. <ref> Sh"t Yabia Omer YD 4:32 </ref>

==Prayer==
# Although leather is not worn, some have the custom to say the beracha in birkot hashachar of "sheasa li ko tzorki." <ref> Mishna Brurah 554:31, Chazon Ovadyah (Yamim Noraim pg 320), [http://www.dailyhalacha.com/displayRead.asp?readID=951 Rabbi Eli Mansour] </ref> Some say to omit it. <ref> Halachot and History of The [[Three Weeks]], The Akkad Edition, Congregation Shaare Rahamim Halachot Series page 62; Ben Ish Hai Vayeshev: 9; Kaf Hachaim 46:17 </ref>
# [[Tachanun]] is not recited on Tisha B'av. <ref> Shulchan Aruch 559:4 since Tisha B'Av is considered like a moed. Mishna Brurah 559:17 points out that this is based on the pasuk in Lamentations 1:15 קָרָא עָלַי מוֹעֵד </ref>
# One may recite keriat shema al hamita on Tisha B'av<ref> Rivivos Ephraim 1:380:4</ref>
===Eicha===
# The custom is to read the megilla of Eicha, Lamentations, on Tisha B'av. <ref> Shulchan Aruch 559:2, Masechet Sofrim 18:5, and Eicha Rabbah Parsha 3. Mishna Brurah 559:2 notes that although the prevalent tradition is read to Eicha at night, it is preferable to read Eicha privately during the daytime as well. </ref> Most recite it without a beracha.<ref>Rama 490:9, Teshuvot Harama 35. Beit Yosef 559, notes that common practice is to refrain from reciting the beracha of Al Mikra Megillah on all of the megillot with the exception of Megillat Esther. Magen Avraham 490:9, rules that one should recite a beracha on the reading any of the megillot (except Kohelet). Mishna Berurah 490:19 however, sides with the opinion of Rama that one should not recite a beracha on the megillot. However, he notes that one can justify the practice of reciting a beracha if the megillah is read from parchment. Maaseh Rav 175 records that the practice of the Gra was to read all of the megillot from parchment and to recite a beracha. see See Piskei Teshuvot 559:1 </ref>
# Even one who cannot attend shul, should read Eicha and the kinot alone. <ref> Chayei Adam 135:19; Kitzur Shulchan Aruch 124:1; Mishna Berura 559:5. </ref>
# Women are required to read the megilla of eicha as well. <ref> Masechet Soferim 18:5. Teshuvot Vihanhagot 2:250 says that since women are obligated in all other halachot of [[mourning]] on tisha b'av, they are also obligated halachos of aveilus of Tisha B'Av, they are also required to hear Eicha. He says that if they cannot make it to shul, they may read it on the floor in their own homes. </ref>

===Aneinu===
# According to Sephardim, one recites aneinu at night on tisha b’av. <ref> Yalkut Yosef Moadim page 536, [http://www.dailyhalacha.com/displayRead.asp?readID=2732 Rabbi Eli Mansour] </ref>
===Nachem===
# On Tisha B’Av, we add in the Shemoneh Esreh a prayer for the rebuilding of Jerusalem, which begins with the word nachem. Some have the custom to insert the beracha of nachem into the beracha of tishkon bitoch yerushalayim (v'lyerushalayim ircha for ashkenazim) only during mincha. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=2732 Rabbi Eli Mansour] </ref> The minhag in Yerushalayim is to recite Nachem in all the prayers of Tisha B'av. <ref> Sh"T Yechave Daat 1:44 </ref>
# If one forgot to recite nachem during the amida and only remembered after finishing, he should not go back and recite the amida again. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=2732 Rabbi Eli Mansour] </ref>
# Despite the continued construction of the city of Yerushalayim, the text of Nachem may not be changed because the Makom Hamikdash is still in ruins and the spirituality of the city is still lacking <ref> Sh"t Yechave Daat 1:43 </ref>

===Tefillin===
# Some have the minhag not to put on [[Tefillin]] for [[Shacharit]] of Tisha BeAv and only put it on for [[Mincha]] <ref>Shulchan Aruch 555:1. <br />
* Interestingly, Maharam quoted by the Tur OC 555 and Rabbenu Yerucham quoted by the Beit Yosef 555 hold that it is forbidden to wear tefillin on Tisha B'av because mourning the loss of the beit hamikdash is greater than the usual first day of mourning over a deceased.
* However, the Rosh quoted by the Tur holds that one must wear tefillin because mourning for the beit hamikdash is not as stringent as the first day of mourning. </ref>
# One who normally wears [[tefillin]] of rabbeinu tam in addition to Rashi, must do so on Tisha B'av as well <ref> Sh"t Yechave Daat 2:16 and 6:2, Halichot Olam 2: page 158 </ref>

===Mincha===
# Tefillin are worn during mincha on Tisha B'av. <ref> Shulchan Aruch 555:1 </ref>
# There is a discussion if one should recite keriat shema during mincha with tefillin. <ref> Mishna Brura 555:5 says that one should not. However, Rabbi Soloveitchik (Quoted by Rabbi Menachem Genack in Gan Shoshanim Chelek 1, 1:3) thought one should. </ref>

==Sitting on the Floor==
# During the evening of Tisha B'Av and the morning until chatzot (midday) sitting on a bench or chair is prohibited if it is three tefachim or higher. <ref>Rav Shimon Eider (Halachos of The Three Weeks) pg. 24.</ref> One may sit on a cushion or a low bench or chair. <ref> M.B. 559:11 </ref>
# After midday, one should not sit on the floor unless he is reciting kinnot in which case he would still be permitted to sit on the floor.<ref>Nitei Gavriel pg. 393 </ref>
# The elderly and pregnant women who have a difficult time sitting on the ground may sit on a regular chair. Since sitting on the chair for these people is not due to pleasure but rather avoiding pain. <ref> Nitei Gavriel pg. 391</ref>
# Though normally one should refrain from sitting in a normal chair on Tisha B'av until midday, one who is driving may sit normally in the seat. <ref> Mikraei Kodesh by Rabbi Moshe Harari 7:48 </ref>
# Although we sit on the floor like mourners, one must nevertheless stand for his parents or for a talmid chacham. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=2910 Rabbi Eli Mansour], Yabea Omer YD 3:27:3 </ref>
# When Tisha B'Av begins on Motzaei Shabbat, the prohibition of sitting on chairs begins after nightfall, not sunset. If one is praying with a minyan and they are starting a few minutes after nightfall, one may still sit on the chairs until Arvit. <ref>Nitei Gavriel pg. 534 and Nechamat Yisrael pg. 126</ref>

==Saying Hello==
# As part of the mourning of Tisha B'av, one should refrain from greeting others on Tisha B'av. <ref> Shulchan Aruch 554:20, Mikraei Kodesh Hilchot Tisha B’av 7:38. see also [http://hirhurim.blogspot.co.il/2008/08/greeting-people-on-tisha-bav.html Rabbi Ari Enkin] </ref> If someone else says hello to you, you may respond, but should do so with a lower voice and your head bent downward.<ref> Mikraei Kodesh by Rabbi Moshe Harari 7:40 </ref>
==Smoking==
# One should not smoke on Tisha b'av. However, if someone really needs to and it will cause them great pain if they don't then they may smoke at home in private, but shouldn't do so in public. <ref> Sh"t Yabia Omer 1:31, Yechave Daat 5:39 </ref> Regarding the permissibility of smoking in general, see [[Hygiene_%26_Health#Smoking|Smoking]]

==Mourning Practices on the Tenth of Av==
# Some of the [[mourning]] for the beit hamikdash extends beyond tisha b'av until the tenth of av because although the fires started burning on tisha b'av, most of the burning actually took place on the tenth <ref> gemara Taanit 29a, Shulchan Aruch Orach Chaim 558:1 </ref>
# According to Ashkenazim one may not eat meat, launder clothing, bathe, take haircuts until mid-day of the tenth of Av. <ref> Rama 558:1, Mishna Brurah 558:3 based on Shu"t Maharshal 92. Under extenuating circumstances, Shemirat [[Shabbat]] Kihilchata 42:16 and Piskei Teshuvot 558:2 allow one to do laundry immediately after the first. Additionally, Sh"t Teshuvot Vihanhagot 2:260 allows one to shower if necessary right after tisha b'av </ref> According to Sephardim one may not eat meat or drink wine until sunset of the tenth of Av <ref>Shulchan Aruch 558:1, Kaf HaChaim 558:10, Shaare Teshuva 558:2. </ref> It is permitted though to shower, do laundry, or take haircuts. <ref> Halachot and History of The [[Three Weeks]], The Akkad Edition, Congregation Shaare Rahamim Halachot Series page 66, Sh"t Yechave Daat 5:41. However, it is important to note that the Kaf HaChaim 558:6 quotes the stringent opinion without arguing. This opinion is cited by HaRav Mordechai Eliyahu in Hilchot Chagim 29:3. See also [http://ph.yhb.org.il/05-10-19/ Peninei Halakha] especially footnote 1 who makes the same observation that even among Sephardic poskim there are many different opinions. </ref>
# If Tisha b'av falls out on [[shabbat]] and is pushed to Sunday everything is permitted right after the fast except for eating meat and drinking wine <ref> Rama OC 558:1. Mishna Brurah 558:3 and Kaf Hachaim OC 558:7 add that some refrain from marital relations on that night unless it is the night of tevila </ref>

==When Tisha BeAv falls out on Shabbat==
# If Tisha B'av falls out on Shabbat, it is pushed off until Sunday and everything that would be forbidden on Tisha B'av is permitted on Shabbat. <ref>S”A 554:19, Kaf HaChaim 554:86, Yalkut Yosef 556:1</ref>According to Ashkenazim, some hold that relations are forbidden on Shabbat which is Tisha B'av unless it is her tevilah night.<ref>Rama 554:19. Mishna Brurah 554:40 writes that one can rely on the achronim who hold it is permitted if it is her tevilah night. </ref>
# If Tisha B'av falls out on Shabbat and is pushed off to Sunday, one may eat meat or drink wine on Monday. <ref> Rama 558:1, Halachos of the Three Weeks page 32. </ref> According to some poskim, one may even eat meat on Sunday night. <ref> Although the Rama writes that one should not eat meat on Sunday night in such a situation, Rabbi Meir Mazuz in the Ish Matzliach footnotes on the MB note 1, writes that some poskim are meikil. </ref> One may, get a haircut or do laundry immediately on Sunday night. <ref> Mishna Berura 558:4, Nitei Gavriel pg. 553 </ref>
# If Tisha BeAv falls out on Shabbat and is pushed off until Sunday, according to Sephardim, a pregnant woman or woman who is nursing may eat on the fast day. Nonetheless, they should not eat for pleasure.<ref>Chazon Ovadia (Arba Tzomot, p. 60)</ref>
# Someone who is eating on Tisha BeAv that was pushed off to Sunday must recite [[Havdalah]] with the regular procedure prior to eating.<ref>Chazon Ovadia (Arba Tzomot, p. 352). See also Az Nidbaru 6:53:4 and Rivevot Efraim 3:371.</ref>

==When Tisha BeAv falls out on Sunday==
# If Tisha BeAv falls out on Sunday, one doesn't say Tzidkatcha at [[mincha]] of [[Shabbat]].<ref>Shulchan Aruch 559:1, Yalkut Yosef 556:3</ref>
# If Tisha BeAv falls out on Sunday, one may learn Torah on [[Shabbat]] after [[Chatzot]] but it's preferable to learn the halachot of Tisha BeAv.<ref>Yalkut Yosef 556:2</ref>
# If Tisha BeAv falls out on [[Shabbat]] and is pushed off to Sunday, the bracha of Boreh Meorei HaEsh upon a fire is made on [[Motzei Shabbat]] before the reading of Eicha, however, the bracha of [[Havdalah]] on a cup of wine is delayed until after Tisha BeAv, Sunday night. <ref>Shulchan Aruch 556:1. Mishna Brurah 556:3 adds that an adult can drink this wine. </ref> An adult who is exempt from fasting should recite [[Havdalah]] on [[Motzei Shabbat]] before eating.<ref>[http://www.dailyhalacha.com/displayRead.asp?readID=2361 Rabbi Mansour on Dailyhalacha.com] quoting Yechave Daat 3:40, Birkei Yosef OC 556:2. Shemirat [[Shabbat]] Kehilchata 62:45 writes that Birkei Yosef's ruling only applies to adults who are too ill to fast but a child should not recite [[havdala]] himself then, but should wait until after tisha b'av. </ref>
# Even if one forgot to recite [[havdala]] in the shemoneh esrei, he doesn't repeat it but rather recites the words baruch hamavdil bein kodesh lichol. <ref> Mishna Brurah 556:2 </ref>
# Although seudat shlishit is the seudat hamafseket before the fast, one should eat a regular meal. <ref> Shulchan Aruch 552:10 based on taanit 29b that says one may make a meal as extravagant as he pleases on the [[shabbat]] of the eighth or ninth of av. Mishna Brurah 552:23 adds though that although we cannot publicly display [[mourning]] on [[Shabbat]] one's mood should at least somewhat reflect the time. </ref> The meal must be finished before sunset. <ref> Rama 552:10 </ref> One may sit on chairs<ref>Mikraei Kodesh Hilchot Tisha B'av 10:7</ref> and a zimmun can be made.<ref> Mikraei Kodesh Hilchot Tisha B'av 10:9</ref>
# One may leave on one's leather shoes until right after [[Barchu]] at the beginning of [[Arvit]] of [[Motzei Shabbat]]. If one is taking off one's shoes after [[Barchu]] one should take them off with one's feet or by only touching the shoelaces so that one doesn't have to wash [[Netilat Yadayim]]. It's proper to have [[Arvit]] of [[Motzei Shabbat]] 30 minutes after sunset giving people time to change from their [[Shabbat]] clothing which they should do 20 minutes after sunset.<ref>Yalkut Yosef 556:4-5</ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/736370/Rabbi_Aryeh_Lebowitz/Hilchos_Tisha_b'Av_(Shoes,_Washing,_Tashmish,_Eating_etc) Hilchos Tisha b'Av (Shoes, Washing, Tashmish, Eating etc)] by Rabbi Aryeh Lebowitz
*[http://www.yutorah.org/lectures/lecture.cfm/722652/Rabbi_Mordechai_I_Willig/Hilchos_Tisha_B'av Hilchos Tisha B'av] by Rabbi Mordechai Willig

==Sources==
<references/>

[[Category:Fasting]]
[[Category:Holidays]]

Text of Brachot

2017-04-10T10:37:03Z

Yc60: innerwiki links w/o underscores

'''Please note, that with all the [[brachot]] below, when reciting the actual [[Brachot|Bracha]] one should replace ה' אלקינו (Hashem Elokenu) with אדני אלהינו (Adonay Eloheinu).'''

==Mezonot==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם בורא מיני מזונות
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam Boreh Minei [[Mezonot]]. <Ref>Shulchan Aruch 168:6, Bet Menucha ([http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_19666_441.pdf Dinei Dvarim SheMevarchin Aleyhem Mezonot])</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who creates species of sustenance.<ref name=[[Brachot]]/>
* For laws related to [[Mezonot]], see [[Wheat and grain products]]

==Shehakol==
# Hebrew: ברוך אתה ה' אלקינו מלך העולם שהכל נהיה בדברו
# Transliteration: Baruch Atta Hashem Elokenu Melech HaOlam [[Shehakol]] (Ashkenazim:Neheyeh) (Sephardim: Neheyah) Bidvaro.<Ref>The RCA Artscroll Siddur pg 225 has the Ashkenazic pronunciation of the [[[[Brachot|Bracha]]]] with the word Neheyeh. However, Avodat Hashem LeBat Yisrael pg 314 records the Sephardic Minhag to say Neheyah.</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, through Whose word everything came to be.<ref name=[[Brachot]]>[http://berachot.org/hebrew/rishona.htm Berachot.org]</ref>

==Netilat Yadayim (Upon washing one's hands for bread)==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת ידים
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam, Asher Kid'shanu B'Mitzvotav, V'Tzivanu [[Al Netilat Yadayim]].<ref>Shulchan Aruch 158:1, Mishna Brurah 158:6</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who has sanctified us with his commandments, and commanded us regarding washing the hands.<ref>The Artscroll Weekday Siddur (Nachalat Shimon), p. 225 </ref>

==HaMotzei (Upon eating bread)==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם המוציא לחם מן הארץ
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam, [[HaMotzei]] Lechem Min HaAretz. <Ref>Mishna [[Brachot]] 35a, Rambam ([[Brachot]] 3:2), Shulchan Aruch 167:2</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who brings forth bread from the earth<ref name=[[Berachot]]>[http://berachot.org/hebrew/rishona.htm Berachot.org]</ref>

==Birkat Ilanot (Upon seeing a fruit tree bloom in the spring-time)==
* This [[Brachot|Bracha]] may only be said once a year<ref>The Artscroll Weekday Siddur (Nachalat Shimon), p. 228 </ref>
# Hebrew: ברוך אתה ה' אלקינו מלך העולם, שלא חיסר בעולמו דבר ,וברא בו בריות טובות ואילנות טובים ליהנות בהם בני אדם<ref> The Artscroll Weekday Siddur (Nachalat Shimon), p. 228 </ref>
# Transliteration: Baruch Atta Hashem Elokenu Melech HaOlam, Shelo Chisar BeOlamo Davar, Uvarah Vo Briyot Tovot Ve'ilanot Tovim, Lehanot Bahem Bnei Adam.
# Translation: Blessed are You, Hashem, our God, King of the universe, for nothing is lacking in His universe, and He created in it good creatures and good trees, to cause mankind pleasure with them.<ref> The Artscroll Weekday Siddur (Nachalat Shimon), p. 229 </ref>

==Sources==
<references/>

[[Category:Brachot]]

Text of Brachot

2017-04-10T08:40:48Z

Yc60: fixed markup problem

'''Please note, that with all the [[brachot]] below, when reciting the actual [[Brachot|Bracha]] one should replace ה' אלקינו (Hashem Elokenu) with אדני אלהינו (Adonay Eloheinu).'''

==Mezonot==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם בורא מיני מזונות
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam Boreh Minei [[Mezonot]]. <Ref>Shulchan Aruch 168:6, Bet Menucha ([http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_19666_441.pdf Dinei Dvarim SheMevarchin Aleyhem Mezonot])</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who creates species of sustenance.<ref name=[[Brachot]]/>
* For laws related to [[Mezonot]], see [[Wheat_and_grain_products]]

==Shehakol==
# Hebrew: ברוך אתה ה' אלקינו מלך העולם שהכל נהיה בדברו
# Transliteration: Baruch Atta Hashem Elokenu Melech HaOlam [[Shehakol]] (Ashkenazim:Neheyeh) (Sephardim: Neheyah) Bidvaro.<Ref>The RCA Artscroll Siddur pg 225 has the Ashkenazic pronunciation of the [[[[Brachot|Bracha]]]] with the word Neheyeh. However, Avodat Hashem LeBat Yisrael pg 314 records the Sephardic Minhag to say Neheyah.</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, through Whose word everything came to be.<ref name=[[Brachot]]>[http://berachot.org/hebrew/rishona.htm Berachot.org]</ref>

==Netilat Yadayim (Upon washing one's hands for bread)==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת ידים
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam, Asher Kid'shanu B'Mitzvotav, V'Tzivanu [[Al Netilat Yadayim]].<ref>Shulchan Aruch 158:1, Mishna Brurah 158:6</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who has sanctified us with his commandments, and commanded us regarding washing the hands.<ref>The Artscroll Weekday Siddur (Nachalat Shimon), p. 225 </ref>

==HaMotzei (Upon eating bread)==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם המוציא לחם מן הארץ
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam, [[HaMotzei]] Lechem Min HaAretz. <Ref>Mishna [[Brachot]] 35a, Rambam ([[Brachot]] 3:2), Shulchan Aruch 167:2</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who brings forth bread from the earth<ref name=[[Berachot]]>[http://berachot.org/hebrew/rishona.htm Berachot.org]</ref>

==Birkat Ilanot (Upon seeing a fruit tree bloom in the spring-time)==
* This [[Brachot|Bracha]] may only be said once a year<ref>The Artscroll Weekday Siddur (Nachalat Shimon), p. 228 </ref>
# Hebrew: ברוך אתה ה' אלקינו מלך העולם, שלא חיסר בעולמו דבר ,וברא בו בריות טובות ואילנות טובים ליהנות בהם בני אדם<ref> The Artscroll Weekday Siddur (Nachalat Shimon), p. 228 </ref>
# Transliteration: Baruch Atta Hashem Elokenu Melech HaOlam, Shelo Chisar BeOlamo Davar, Uvarah Vo Briyot Tovot Ve'ilanot Tovim, Lehanot Bahem Bnei Adam.
# Translation: Blessed are You, Hashem, our God, King of the universe, for nothing is lacking in His universe, and He created in it good creatures and good trees, to cause mankind pleasure with them.<ref> The Artscroll Weekday Siddur (Nachalat Shimon), p. 229 </ref>

==Sources==
<references/>

[[Category:Brachot]]

Havdalah

2017-03-16T09:07:43Z

Yc60: HaGafen

{{Okay}}
[[Image:Havdalah.jpg|200px|right]]
Havdalah is the ceremony of separation between every [[Shabbat]] and weekday, [[Yom Tov]] and weekday, or [[Shabbat]] and [[Yom Tov]]. It is recited over a cup of wine, at night, immediately following the end of [[Shabbat]].
==Obligation==
# There's a dispute whether Havdalah is Deoritta or Derabbanan. <ref> Rambam (Hilchot [[Shabbat]] 29:1) writes that the command of "Zachor Et Yom Ha[[Shabbat]]" (Shemot 20:7) includes the positive mitzvahs of [[Kiddish]] and Havdalah every week. Other Rishonim that agree with Rambam include Ravi’ah [[Brachot]] 3:1, Ritvah as quoted by the Nimukei Yosef Pesachim 55, and Sefer Hachinuch Mitvah 31. However, Tosfot (Tosfot Nazir 4a s.v. My Hee in name of Rabbenu Tam) and the Rosh (Sh"t 11:3) hold that Havdalah is Derabbanan. Mishna Brurah 296:1 quotes both opinions and adds that if one said Havdalah in [[Tefillah]] the Havdalah on the wine is certainly Derabbanan.</ref>
===Havdalah for Yom Tov===
# After [[Yom Tov]], which is followed by a regular weekday or a day of [[Chol HaMoed]], one should say Havdalah. However, if a [[Yom Tov]] is followed by a [[Shabbat]], there is no Havdalah. <ref>Mishna Chullin 26b, Gemara [[Shabbat]] 114b, Rambam [[Shabbat]] 5:21 and 29:18, Shulchan Aruch 491:1</ref>
# Havdalah at the end of [[Yom Tov]] only consists of the Bracha of HaMavdil and there is no bracha of [[Besamim]] or Ner. <ref>Shulchan Aruch 491:1, Mishna Brurah 491:1</ref>
===When Motzei Shabbat is a Yom Tov===
# If motzei shabbat is yom tov, one may use the Yom Tov candles for havdalah.<ref>Or Letzion (v. 3, 18:6)</ref>
# It is preferable not to hold the two candles together. <ref>Or Letzion (v. 3, 18:6) based on Biur Halacha 514:2 s.v. veyechabeh</ref>

==Who is Obligated==
===Women===
There's a dispute whether women are obligated in Havdalah.
# Nonetheless, according to Sephardim women may make the it for themselves. <ref> Sh"t Yechave Daat 4:27. Rambam (Hilchot [[Shabbat]] 29:1) writes that the Havdalah is a positive command just like [[Kiddish]]. [[Maggid]] Mishna (Hilchot [[Shabbat]] 29:1) implies from the Rambam that women are obligated in Havdalah just like they are obligated in [[Kiddish]]. [[Maggid]] Mishna suggests that even according to those who argue on the Rambam, women can be obligated if the rabbis instituted Havdalah to be just like [[Kiddish]]. Orchot Chaim (Hilchot Havdalah 18; quoted by Bet Yosef 296:8) writes that because there's a dispute whether women are obligated women shouldn't make Havdalah for themselves. Nonetheless, Shulchan Aruch 296:8 rules as Stam (anonymous opinion) that women are obligated in Havdalah. </ref>
# Some Ashkenazim hold that women should not recite [[Havadalah]] for themselves, while many others say that if a woman can not find someone to hear Havdalah from, she should recite Havdalah for herself. <ref> The Rama 296:8 states that women shouldn't recite Havdalah for themselves. The Bach argues that for Ashkenazim there is an additional reason to permit women to make the bracha considering that Ashkenazim allow one to make a bracha even for Mitzvot that one is not obligated in such as [[lulav]]. Magen Avraham 296:11 agrees. Mishna Brurah 296:35 concludes that a woman should not recite Havdalah for herself unless she can't find someone to hear Havdalah from. In 296:36 he writes that certainly a woman should recite it for herself if she can't find someone else to recite for her, or the only person available to say it for her already fulfilled his obligation. See [http://www.yutorah.org/lectures/lecture.cfm/740210/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Havdalah_for_Women audio shiur] by Rabbi Aryeh Lebowitz.</ref> Some say that a woman can even say the beracha on the fire. <ref> Sh"t Iggerot Moshe CM 2:47:2, Sh"t Tzitz Eliezer 14:43, Sh"t Yechave Daat 4:27 </ref> Others disagree. <ref> Shemirat [[Shabbat]] Kihilchita 58:16 </ref>
===Children===
# Once a child has reached the age of [[Chinuch]] (5 or 6) the parents should train him in hearing havdalah <ref> Yalkut Yosef Dinei [[Chinuch]] Katan pg. 177 </ref>

==Havdalah in Davening==
# See the [[Atta Chonantanu]] page.
# If [[Motzei Shabbat]] is a [[Yom Tov]], in middle of Atta Bechartanu, one should insert VeTodiyanu in place of [[Atta Chonantanu]]. <ref>Shulchan Aruch 491:2, Mishna Brurah 491:4. see [[Atta_Chonantanu#VeTodienu | Vetodienu]] </ref>
==The order of Havdalah==
# The order of the [[Brachot]] of Havdalah is Yayin (HaGafen), [[Besamim]], Ner (Meorei HaEsh), Havdalah (Hamavdil). <ref>Shulchan Aruch 296:1 </ref>
# The custom is to add several pesukim prior to Havdalah for a good sign. For the full Ashkenazic text see [https://docs.google.com/viewer?url=http%3A%2F%2Fimage.aish.com%2Fmisc%2Fhavdallah.pdf here]. For the full Sephardic text see [http://www.daat.ac.il/daat/shabat/zmirot/motsaey-2.htm here]. <ref>
* The Ashkenazic custom is to say the following text before Havdalah: הנה אל ישועתי אבטח ולא אפחד כי עזי וזמרת יה יהוה ויהי לי לישועה: ושאבתם מים בששון ממעיני הישועה: ליהוה הישועה על עמך ברכתך סלה: יהוה צבאות עמנו משגב לנו אלהי יעקב סלה: יהוה צבאות אשרי אדם בטח בך: יהוה הושיעה המלך יעננו ביום קראנו: ליהודים היתה אורה ושמחה וששן ויקר, כן תהיה לנו: כוס ישועות אשא ובשם יהוה אקרא:
* The source for the Ashkenazic text is the following: the Rama 296:1 writes that before the Bracha of Havdalah one should say Yishaya 12:2-3, Ester 8:16, Tehillim 116:13. The Aruch HaShulchan 296:8 adds 4 more pesukim after the ones in Yishaya from Tehillim 3:9, 46:8, 84:13, and 20:10. He also adds that after Ester 8:16 one should say 'כן תהיה לנו'.
* The Sephardic custom is to say the following text before Havdalah: כוס ישועות אשא ובשם ה' אקרא: אנא ה' הושיעה נא אנא ה' הצליחה נא: הצליחנו הצליח דרכינו הצליח לימודינו וכו' ושלח ברכה רוחה והצלחה בכל מעשה ידינו כדכתיב ישא ברכה מאת ה' וצדקה מאלהי ישענו: ליהודים היתה אורה ושמחה וששק ויקר: וכתיב ויהי דוד לכל דרכיו משכיל וה' עמו, כן יהיה עמנו תמיד: ונח מצא חן בעיני ה', כן נמצא חן ושכל טוב בעיני אלוקים ואדם: אלהא דמאיר עננו: ואתם הדבקים בה' אלוקיכם חיים כולכם היום:
* The source for the Sephardic text is the following: Yalkut Yosef ([[Shabbat]], vol 1, pg 449-50) writes that the Sephardic minhag is to say the following order before Havdalah: Tehillim 116:13, 118:25, a [[prayer]] beginning with הצליחנו and ending with a Tehillim 24:5, Ester 8:16, Shamuel (vol 1, 18:14), Beresheet 6:8, a [[prayer]] beginning with אלהא דמאיר, and Devarim 4:4. </ref>

==Havdalah recited by the cantor==
# The cantor recites Havdalah in the synagogue on behalf of those who have no wine or who will not recite Havdalah for himself in his home. Whoever wishes to can listen to the cantor's Havdalah in the synagogue and fulfill his obligation, even thought the listener is not holding a cup of wine. It is a widespread minhag ion our times for the cantor to recite Havdalah in synagogue, and there is no need to protest the custom. It should be made clear to the congregation, however, that everyone must recite Havdalah at home on behalf of his family members who have not heard it in the synagogue, even though he himself did hear it. <ref> Yalkut Yosef, Siman 295, Halacha 1 </ref>
# The cantor must sit down when he recites Havdalah in the synagogue, and all those of he congregation who wish to fulfill their obligation by listening to him must sit while he recites it. <ref> Yalkut Yosef, Siman 295, Halacha 2 </ref>
# The opinion of the Geonim is that whoever recites [[Kiddush]] or Havdalah must drink at least melo lugmav of the wine, and if he does not he has not fulfilled his obligation of [[Kiddush]] or of Havdalah . This opinion should be followed in practice, and therefore the person who is chosen to recite Havdalah in the synagogue must be someone who will be able to drink melo lugmav. If the only person capable of reciting Havdalah is someone who cannot drink that much wine, then he should recite Havdalah , taste a sip of the wine, and then give it to another person who can drink melo lugmav. He should inform that person beforehand that he should have in mind when listening to the blessing of boreh peri HaGafen that he will drink from the cup afterward.<ref> Yalkut Yosef, Siman 295, Halacha 3 </ref>
# if someone is not sure whether or not he will have wine available for Havdalah, he should listen to the cantor recite Havdalah in the synagogue, but he should stipulate in his mind that he wishes to fulfill his obligation only if he has no wine at home, but that if he does find wine at home he does not wish to fulfill his obligation in the synagogue. Then, if he finds that there is wine available at home, he may recite Havdalah for himself in accordance with the condition he made. <ref> Yalkut Yosef, Siman 295, Halacha 4 </ref>

==Wine or other drinks==
# If one has wine, wine has precedence over any other drink. <ref>Mishan Brurah 296:8</ref>
# If one doesn't have wine, one should use Chamar Medina, such as beer or cognac, but one may not use soda, coffee, tea, orange juice, lemonade, or water for Havdalah.<ref>Shulchan Aruch 296:2 writes that one may make Havdalah on beer if it is Chamar Medina or other drinks besides for water. Birkei Yosef 296:3 clarifies that the Shulchan Aruch's language of "or other drinks" didn't mean to include milk and oil, but rather he meant other types of Chamar Medina and exclude water even if the people of the town only drink water. Sh"t Igrot Moshe 2:75 rules that soda is just like water, isn't Chamar Medina, and thus, can not be used for Havdalah. Sh"t Vayan Avraham (Izrael) Siman 34 (pg 63) writes that he remembers in the holocaust the question arose whether lemonade could be used for Havdalah and he concludes that it just like water and can’t be used for Havdalah. Yalkut Yosef 296:8 writes that one may not use coffee, tea, orange juice, or soda for Havdalah, but one if there's no wine in the city, one may use beer or cognac which are considered Chamar Medina.</ref>

==Besamim==
see [[Besamim]]
# The Ashkenaz minhag is to make Boreh Minei Besamim (בורא מיני בשמים) which is the general Bracha for nice smells at Havdalah no matter what’s being used for besamim. However, according to Sephardim, one should make the appropriate Bracha for that besamim. <ref> Mishna Brurah 297:1, Vezot HaBracha (pg 181, chapter 19) </ref>

==Fire==
# Some poskim allow one to use an electric light in place of a Havdala candle in a time of need.<ref> Shaarim Metzuyanim Behalachah 96:6, Az Nidberu 8:2, Rivevot Ephraim 3:599. see also Mishpitei Uziel OC 1:9 </ref> In fact, it is reported that Rabbi Chaim Ozer Grodzinsky would always use an electric bulb for Havdala in order to demonstrate how strongly he felt that electricity is to be treated exactly like fire from the perspective of halacha.<ref> Shaarim Metzuyanim Behalachah 96:6. Sh"t Nachalat Shimon 15 says this was the practice of Rav Chaim Soloveitchik </ref>
# Nevertheless, there are those authorities who discourage the use of an electric light for Havdala. Among their opposition to is the fact that the blessing recited upon the Havdala candle includes the word "fire" which seems to imply the need for actual fire, not merely light. As such a light bulb would not be acceptable according to this view.<ref> Har Tzvi 2:114, Sh"t Yechave Daat 2:39, Maharshag 2:107, Kitzur S"A of Rabbi Raphael Baruch Toledano pg. 323 </ref> Even among the authorities who permit the use of electric lighting when needed many would disqualify the use of fluorescent bulbs as they work differently than standard light bulbs. <ref> Hachashmal L’or Hahalacha 3:88 </ref>

==Saying Havdalah Early==
# If one is has an extreme need such as a need to travel to the end of the [[Techum]] for the purpose of a mitzvah after [[Shabbat]] one may pray [[Arvit]] starting from Plag [[Mincha]] (ten and three quarter hours into the day). In such a case one may also say Havdalah early but one may not say the Bracha on the candle (Moerei HaEsh). Even in such a case it is certainly forbidden to do Melacha (activity which is forbidden on [[Shabbat]]) until [[Tzet HaKochavim]]. <Ref>S”A 293:3 </ref>

==Standing or Sitting for Havdalah==
# According to Sephardim, one should sit during Havdalah. However, the Ashkenazic minhag is to stand during [[Havadalah]]. <ref> Tosfot 43a writes that to be included in [[Kiddish]] one should sit and then asks on those who stand during [[Havadalah]] because of the same issue. Therefore, Shulchan Aruch 296:6 rules that one should sit during Havdalah. However, Rama 296:6 and the Gra (Maaseh Rav pg 103, #150) write that the Ashkenazic practice is to stand for Havdalah. Mishna Brurah 296:27 explains that the reason for the Ashkenazic minhag is to escort the [[Shabbat]] queen out and escorting must be done standing. He adds that one can fulfill the obligation of others even when standing because everyone is assembled expressed for that purpose and has Kavana to fulfill their obligation. Rav Moshe Feinstein (Teshuva Siman 3 quoted in back of Radiance of [[Shabbos]]) writes that his personal minhag was to sit like his father's minhag but because of the rishonim who hold that one may stand one should not change one's minhag. </ref>

==Doing Work before making Havdalah==
# Before one says Havdalah, one may not doing any Melacha. If one made Havdalah in [[Tefillah]], one may do Melacha. If one needs to do Melacha before saying Havdalah in [[Tefillah]], one should say "HaMavdil Ben Kodesh LeChol" (which is not a bracha) and then do Melacha. <ref>Shulchan Aruch 299:10. Rav Schachter (Eretz HaTzvi p. 57) permits preparing the wine for Havdalah because [[Hachana]] isn’t considered a Melacha and may be done after [[Shabbat]] before Havdalah. </ref>However, one may not eat until one made Havdalah over a cup of wine.<ref>Mishna Brurah 299:1</ref>
# It is permissible to use a non-religious Jewish taxi driver on [[Motzei Shabbat]] even though the taxi-driver didn't make Havdalah.<ref> Sh"t Tzitz Eliezer 12:37 writes that saying "Have a good week" does not fulfill the mitzvah of Havdalah. Sh"t Tzitz Eliezer 11:34 and 12:38 writes that there's no an issue of asking an non-religious Jew to do work for him after [[Shabbat]] since they aren't going to say Havdalah anyway, the prohibition not to do work before Havdalah doesn't set in. [http://www.dailyhalacha.com/displayRead.asp?readID=308 Rabbi Mansour on dailyhalacha.com] explains this ruling. See also [http://www.yutorah.org/lectures/lecture.cfm/735734/Rabbi_Aryeh_Lebowitz/Taking_a_Taxi_in_Israel_on_Motzai_Shabbos Rabbi Aryeh Lebowitz on yutorah.org].</ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/839837/rabbi-shay-schachter/understanding-havdalah-on-motzai-shabbos/ Understanding Havdalah on Motzai Shabbos by Rabbi Shay Schachter]
* [http://www.yutorah.org/lectures/lecture.cfm/813392/rabbi-hershel-schachter/havdalah/ Havdalah] by Rabbi Hershel Schachter

==Sources==
<references/>
[[Category:Prayer]]
[[Category:Shabbat]]

Kiddush

2017-03-16T09:06:25Z

Yc60: HaGafen

{{Good}}
[[Image:Kiddush Cup.JPG|200px|right]]
Before eating on [[Shabbat]] or [[Yom Tov]], both during the nighttime and daytime, '''Kiddush''' is recited over a cup of wine (preferably). The relevant halachot are detailed below:
==Obligation==
# The mitzvah of Kiddush is a Biblical commandment alluded to in the Ten Commandments. The Torah says, "זכור את יום השבת לקדשו" meaning "remember [[Shabbat]] to sanctify it," and one fulfills it by saying the text of [[Kiddish]] on Friday night. <ref> Rambam Sefer Hamitzvot Aseh 155, [[Chinuch]] 31, Smag Aseh 29, Sefer Hamitzvot of Rav Saadia Gaon Aseh 33 all count the mitzva to sanctify the [[shabbat]] with words based on this pasuk.
* Rambam (Hilchot [[Shabbat]] 29:1) writes that there is a positive biblical commandment to remember [[Shabbat]] based on the pasuk "זכור את יום השבת לקדשו" (Shemot 20:7). In 29:4, he writes that the primary time for the mitzvah is Friday night. Kitzur Shulchan Aruch 77:1 rules like the opinion of the Rambam. [However, it seems that Tosfot (Nazir 4a s.v. My Hee; first opinion) holds that the mitzvah of [[Kiddish]] is Derabbanan and the pasuk of Zachor is only an asmachta]. Tosafot Pesachim 106a “zochrayhu” states two opinions: 1) the cup of wine is diRabanan; 2) the cup of wine is diorayta, but the drinking is dirabanan. </ref> Many authorities consider Kiddush of [[Yom Tov]] to be Derabbanan, yet it shares all the same halachas of Kiddush of [[Shabbat]]. <Ref>Mishna Brurah 271:2, Nitei Gavriel ([[Yom Tov]] vol 2, 29:1)</ref>In addition, Chazal instituted that [[Kiddish]] be made over a cup of wine. <ref> Pesachim 106a states that the [[Kiddish]] is supposed to be said over a cup of wine. Tosfot (s.v. Zochrayhu; first opinion) and Rambam (Hilchot [[Shabbat]] 29:6) write that saying [[Kiddish]] over the cup of wine is Derabbanan. Tosfot's second opinion holds saying [[Kiddish]] over a cup of wine is Deoraittah, but drinking it is Derabbanan. </ref>
# Some authorities hold that the Biblical obligation is discharged with the [[prayer]] in Shul and that the [[Kiddish]] at home is entirely Derabbanan. <ref> Magen Avraham 271:1 writes that since the Rambam and Tosfot hold that the Deorittah part of [[Kiddish]] is that it is stated orally, one should be able to fulfill this obligation with one's [[Maariv]] [[prayer]] in Shul. This is quoted as halacha by the Bear Hetiev 271:2. However, there is a great discussion in the achronim and many argue on the Magen Avraham (Mishna Brurah 271:2 (based on the Tosfet [[Shabbat]] 271:3) argues that since one doesn't have intention to fulfill the obligation of Zachor, the [[prayer]] in shul doesn't fulfill the obligation of [[Kiddish]]). There is a dispute whether a women's lighting [[Shabbat]] candles can fulfill [[Kiddish]] Deoritta, Sh"t Mishneh Halachot 7:37 holding that it can fulfill the Deoritta obligation, while Sh"t Az Nidabru 12:1 strongly disagrees. </ref>
==Amount to Drink==
# The [[Kiddush]] cup itself must contain the volume of at least a reviis of one in order to be valid. The amount of a reviis is open to dispute. According to Rav Chaim Naeh, 3.2 fluid ounces is sufficient. According to Rav Moshe Feinstein, on Friday night one needs 4.42. During the day, Rav Moshe requires only 3.3 fluid ounces. <ref>Haggadat Kol Dodi, Mishna Brurah 183:9, Shaar HaTziyun 183:14</ref>
# In order to fulfill this obligation, one should drink most of a cup that contains at least a [[reviit]]. Some say one should only drink a Melo Lugmav (a cheekful) and some say one should preferably drink a [[Revi'it]].<ref>
* What is the minimum amount of wine one should drink for [[Kiddish]]? Shulchan Aruch 271:13 writes that for kiddush one must drink a Melo Lugmav, which is a cheekful and is the equivalent of the majority of a [[Revi'it]]. Kitzur Shulchan Aruch 77:9 agrees. Kaf HaChaim 271:83 and Or Letzion (vol 2, 20:22) write that it's preferable to drink a complete [[Reviyit]]. On the other hand, Beiur Halacha 174:6 s.v. VeChen writes that since there's a dispute whether the [[Birkat HaMazon]] will exempt the [[Bracha Achrona]] of the wine, one should preferably drink only a Melo Lugmav and not a [[Reviyit]]. Then he ends off by referencing the Shulchan Aruch's ruling in 190:3 and says that one should have intent that the [[Birkat HaMazon]] will exempt the wine before the meal. Yalkut Yosef ([[Shabbat]] vol 1, p 274) simply writes that one must drink a Melo Lugav and doesn't say it's preferable to drink a [[Reviyit]].
* See also Shulchan Aruch 190:3 who writes that because there is a dispute whether one is obligated to make a [[Bracha Achrona]] for a [[Kezayit]] or a [[Reviyit]] of wine, one shouldn't enter into that dispute and for a Kos Shel Bracha, when one needs to drink more than a Melo Lugmav, one's only option is to drink more than a [[Reviyit]]. Kaf HaChaim 271:84 quotes the Pri Megadim who explains that this doesn't apply to Kiddush before a meal since the [[Birkat HaMazon]] exempts the wine from a [[Bracha Achrona]].
* Mishna Brurah 272:30 rules that the obligation to have most of a [[Revi'it]] applies regardless of which drink you use for kiddush. Rav Tzvi [[Pesach]] Frank in Har Tzvi 1:159, however, says that since the Taz (210:1) holds that one would be obligated to say a beracha acharona on less than a [[Revi'it]] of liquor because less than that already is considered to be significant enough for a beracha acharona, the same would apply for how much you need to drink for [[kiddish]]. In regards to [[Bracha Achrona]], Mishna Brurah 190:14 based on the Magen Avraham 190 also writes that there's no difference between wine and other drinks in opposition to the Taz's opinion in that regard as well. </ref>
# For [[Kiddish]], the [[Revi'it]] should be considered to be 4.4oz. <ref>Haggadah Kol Dodi (Rabbi Dovid Feinstein, 5730, pg 4) writes that the [[Revi'it]] for kiddush on [[Shabbat]] (using the method of measuring finger-widths) should be 4.42 oz.</ref>

==Kiddish in Shul==
# In the days of the gemara, the Rabbis instituted saying [[Kiddish]] in shul for the travelers who would eat and drink in the Shul. Nowadays, when guests don't eat their meals in shul, some say that its proper not to say Kiddush in shul, while others uphold this minhag to say Kiddush in shul on Friday night. <ref>The Gemara Pesachim 100b brings down such a custom to say the kiddush on friday night in shul. The Tur 269 writes that saying Kiddush in shul was only established in order to fulfill the obligation of Kiddush for the guests who would eat their meal in shul. He says that nowadays that guests don't eat their meal in shul one shouldn't say Kiddush in shul. The Beit Yosef 269 quotes the Rabbenu Yonah, Ran, and Rashba who defend this practice of saying Kiddush in shul even if guests don't even their meal in shul. Additionally, the Rambam (Sh"t Harambam 37) writes that this minhag shouldn't be discontinued because all establishments that the rabbis made must remain even if the reason no longer applies. Nonetheless, the Bet Yosef writes that the more proper minhag is not to say Kiddush in Shul. S”A 269 rules that some have this practice to say Kiddush in shul, but its better not to. Mishna Brurah 269:5 writes that the common minhag is to say Kiddush in shul and one shouldn't uproot it. Yalkut Yosef 269:2 writes that if there are some in shul who will not say Kiddush at their homes at all, it is not just justified but even encouraged to say Kiddush in shul, but otherwise a shul who doesn't yet have that and doesn't yet have an established minhag, shouldn't say the kiddush in shul. He continues that whatever shul already has the minhag to say it, they should not be stopped because this minhag has its basis.
* Sh"t Yachin Uboaz 118 writes that that the Rashbetz wouldn't answer [[amen]] to the kiddush in shul because of the safek beracha livatala.</ref>
# This minhag applies to [[Shabbat]] and [[Yom Tov]] except for the first day of [[Yom Tov]] of [[Pesach]] (and second in Chutz LaAretz). <ref>Mishna Brurah 269:5, BeYitchak Yikare adds second day in chutz la'aretz </ref>
# The one making [[Kiddish]] in shul shouldn't drink from the wine but rather give it to children to drink. Some say that the children should be below the age of [[chinuch]] (6 or 7) while others say that it's better to give it a child above that age. If its not possible to find a child to drink the wine, an adult should drink it but should make sure to drink a [[Reviyit]] or more, say a [[Bracha Achrona]], and have intent to fulfill the mitzvah of [[kiddish]]. <Ref>S”A 269, Mishna Brurah 269:1, Yalkut Yosef 269:2</ref>
# The minhag is to stand for [[kiddish]] in shul. <ref> Rama 269:1 </ref>

==Kiddish at night==
# On Friday night, one should hurry home after shul to bring in the [[Shabbat]] and not taryy in conversation at shul. <ref> Yalkut Yosef [[Shabbat]] 1 271:1 </ref>
# Kiddush at night is considered greater than the Kiddush of the day.<ref> The Ran on Gemarah Pesachim 106a says that the [[Kiddish]] of the night is Deoritta while that of the day is Derabbanan. </ref> Therefore, if one has two bottles of wine the better bottle should be used for Kiddush at night. (However, the day is considered greater in general and should have the better selection by everything else). <ref> Gemarah Pesachim (105a)</ref>
# The text of [[Kiddish]] includes Yom HaShishi, which are pesukim describing [[Shabbat]], and two [[Brachot]], Borei Peri HaGafen, and Mekadesh Ha[[Shabbat]]. <ref> Rambam (Hilchot [[Shabbat]] 29:7) writes that the order of [[Kiddish]] is Vayichulu (which are pesukim said based on Minhag), the Borei Pri HaGafen and then Mikdash Ha[[Shabbat]] (the text of which can be found in Rambam 29:2). </ref>
# When reciting [[Kiddush]] on Friday night, we say the words "ויהי ערב ויהי בקר" - "Vayihi erev vayihi boker" quietly before saying "יום הששי" Yom Hashishi. While we generally avoid reciting Pesukim in ways which differ from their presentation in the Torah<ref>Tanit 27b, [[Megillah]] 22a. "כל פסוקא דלא פסקיה משה אנן לא פסקינן"</ref>, nonetheless we only say the second part, and don't say the first part of the Pasuk quietly because Chazal understand the words "טוב מאד" as a reference to death. However, there is debate whether one is allowed to say only part of a Pasuk so some are careful to add the rest of the Pasuk ''Vayar Elokim Et Kol Asher Asa Vehini Tov Meod, Veyihi Erev Vayihi Boker Yom Hashishi''.<ref>Rama 271:10, Levush 271:10, Aruch HaShulchan 271:25, Chatom Sofer OC 10</ref>

==Kiddish of the day==
# The text of [[Kiddish]] during the day is just Borei Pri HaGafen. <ref> The Gemara Pesachim 106a states that the primary [[Kiddish]] is at night, but there's also a [[Kiddish]] of the day. Even though it seems to be Deorittah as the gemara learns it from a pasuk, the Rishonim agree that the pasuk is only an asmachta (Ravad and Magid Mishna (Hilchot [[Shabbat]] 29:10), quoted by Bear Heitiv 289:2) and the obligation of [[Kiddish]] during the day is only Rabbinic. The gemara concludes that the text of such a [[Kiddish]] is just Borei Pri [[HaGafen]]. Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 rule this as halacha. </ref> However, many have the minhag to say Pesukim before saying the Bracha. Some say two paragraphs<ref> Siddur </ref>, "Veshamaroo" and "Zachor" and others have the minhag to add another paragraph before these starting with "Im tashiv Mishabbos Raglecha" which are the Pesukim in Yeshaya which inlude the Pasuk from which the obligation of making Kiddush is derived. Many skip to the last sentence of "Zachor" starting with "Al cen berach" before saying the bracha on the wine.
# It's forbidden to taste anything before [[Kiddish]]. <ref> Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 rule that since there's an obligation to make [[Kiddish]] it's forbidden to eat anything before [[Kiddish]] just like the [[Kiddish]] of Friday night. </ref>
# If one is thirsty it is permissible to drink water before [[Shacharit]] on [[Shabbat]] day since the obligation of [[Kiddish]] doesn't apply until one prayed. <ref> Tur writes in the name of his father, the Rosh, and Shulchan Aruch 289:1 </ref>
# Someone who is sick and needs to eat before davening on Shabbat, according to Ashkenazim should recite Kiddush beforehand unless one doesn't eat a kezayit of mezonot within a kdei achilat pras,<ref>Mishna Brurah (Biur Halacha 289:1 s.v. chovat) and Igrot Moshe OC 2:26:2 write that someone who is sick and needs to eat before davening on Shabbat should make kiddush unless he doesn't need to eat pat haba bekisnin. Piskei Teshuvot 289:8 note 63 writes that the best option is for the sick person not to have a kezayit of pat haba bekisnin within a kedi achilat pras which wouldn't obligate kiddush.</ref> while according to Sephardim it isn't necessary.<Ref>Yabia Omer OC 8:31 and Or Letzion 2:20:14 write that someone who is sick and needs to eat before davening on Shabbat does not need to make kiddush. See also Kaf Hachaim 276:28 who is lenient in extenuating circumstances. See Chazon Ovadia (Shabbat v. 2 p. 149) where Rav Ovadia recommends that a sick person who needs to eat bread or pat haba bekisnin before davening should recite kiddush.</ref>

==Eating before Mussaf==
# <div id="eatingbeforemussaf"></div> Once the time for [[Mussaf]] (from [[Olot HaShachar]]) it’s forbidden to eat a meal (more than a [[KeBaytzah]] of bread) before praying [[Mussaf]], however, it’s permissible to have a [[KeBaytzah]] of bread or a lot of fruit. <Ref>The Gemara [[Brachot]] 28b writes that the halacha doesn’t follow Rav Huna who says that it’s forbidden to taste any food before praying [[Mussaf]]. The Tur 286:3 writes that even though we don’t hold like Rav Huna we only permit have a snack but a meal is forbidden. The Bet Yosef quotes the Raavad, Rashba, and perhaps the Rabbenu Yerucham who agree. S”A 286:3 writes that it’s forbidden to eat a meal before praying [[Mussaf]] but it’s permissible to have a snack. The Magen Avraham 286:2 writes that the snack is the same as before [[Mincha]] where S”A 232:3 writes that one may have a [[KeBaytzah]] of bread and a lot of fruit but not more. Kitzur Shulchan Aruch 77:15 agrees. See Rav Mordechai Eliyahu's comment on Kitzur Shulchan Aruch 77:15 where he writes that we only rely on this in situations of pressing need.</ref>
# The custom is to be lenient to permit eating even more than a Kabaytzah of baked [[Mezonot]] (cakes and cookies) before [[Mussaf]] after having made [[Kiddish]]. <Ref>Shaar HaTziyun 286:7 writes that the measure for a meal before [[mussaf]] in regards to baked [[mezonot]] is the same as by [[Sukkah]]. Mishna Brurah 639:15-6 (regarding [[Sukkah]]) quotes some who say that if one establishes a meal out of the [[Pas HaBah Bekisnin]] certainly it requires a [[Sukkah]]. However, if one didn’t have it as a meal if one had more than a [[KeBaytzah]] then there’s a dispute whether one needs a [[Sukkah]] and if one eats less than a [[KeBaytzah]] then certainly it doesn’t require a [[Sukkah]]. Nonetheless, Halichot Shlomo ([[Tefillah]] 14:9, pg 179-80) writes that the minhag is to lenient to have even more than a Kabaytzah of baked [[mezonot]]. </ref>
# If one does eat before [[Mussaf]] one must first do [[Kiddish]] and have a [[Revi'it]] of wine or eat a [[Kezayit]] of baked [[mezonot]] (cakes and cookies) in order to fulfill [[Kiddish]]. <Ref>Magen Avraham 286:1, Beiur Halacha 286:3 s.v. Achilat, Mishna Brurah 286:7, Shemirat [[Shabbat]] KeHilchata 52:17</ref>

==Preparing the cup for Kiddish==
# Some authorities say that one may not use a plastic or paper cup for [[Kiddish]], however, many authorities permit but agree that it's preferable to use a real cup. <ref> Sh"t Igrot Moshe O"C 3:39 forbids using a plastic or paper cup as they aren't considered a nice cup and it's worse off than a broken cup (which is forbidden by Shulchan Aruch 183:3. Mishna Brurah 183:11 says that even if it is just the base that is cracked one should still be strict.) The Radiance of [[Shabbos]] (page 44) points out that this doesn't depend on the quality of the plastic at all. Sh"t Tzitz Eliezer 12:23 differentiates between a cup that would be used for hot liquids and could be reused and one that's ruined after it's first use. Even if one personally doesn't reuse it, it is still considered a kli. This is true for kiddush, [[havdala]], and [[netilat yadayim]]. Sh"t Beer Moshe 5:55 on the other hand, only allows cup that are commonly reused and therefore only permits plastic cups and not paper cups, or small shot glasses because those are rarely reused. Sh"t Az Nidabru 6:49 is the most lenient allowing any disposal cup, however, it's still preferable to use a better cup as a hidur mitzva. Shevut Yitzchak (vol 1, 4:5, pg 48) in name of Rav Elyashiv and Chazon Ovadyah ([[Shabbat]] vol 2) concur with the lenient opinion. See further: [http://www.yutorah.org/lectures/lecture.cfm/727120/Rabbi_Aryeh_Lebowitz/kiddush_with_disposable_cups Rabbi Aryeh Lebowitz on yutorah.org]. Although many poskim, say that using two plastic cups doesn't help at all, see [http://www.yeshiva.org.il/ask/?id=62394 Rav Dov Lior] for the explanation of it, though he writes that he doesn't necessarily think that it helps the issue. </ref>
# The cup of [[Kiddish]] should be rinsed out before being used if it isn't already clean. <ref> Shulchan Aruch 183:1 writes that one should wash out the cup used for Kiddush, both the inside and outside, however, if the cup is clean it doesn't need to be cleaned out. Chaye Adam ([[Shabbat]] 6:13) agrees. Mishna Brurah 183:3 writes that it is proper to clean it out unless it is completely clean. </ref>

==Eating before Kiddish==
# Kiddush has to be made before eating/drinking because the Pasuk says "VeKarasa LiShabbos Oneg" <ref> Isiah </ref> "And you shall call to the [[Shabbos]] a delight", which the Rabbanan learn to mean that there has to be a "calling" to the [[Shabbos]], meaning saying Kiddush, prior to it being "a delight", refering to eating/drinking. <ref> Tosfot and Rosh Pesachim 110a</ref>
# It's Rabbinically <ref> Mishna Brurah 271:11 writes that the prohibition is only Rabbinic. </ref> forbidden to eat anything even water <ref> [[Maggid]] Mishna (Hilchot [[Shabbat]] 29:5) explains that the Rambam holds drinking water before [[Kiddish]] is permitted, while the Rashba (Sh"t 3:264) forbids it. Hagahot Maimon 29:5 in name of Maharam as well as the Tur 271:4 also forbid. Bet Yosef says that the Rambam is unclear and may hold that even water is forbidden. Shulchan Aruch 271:4 rules that even water is forbidden. </ref> before making [[Kiddish]] once the time for [[Kiddish]] has come. <ref> Pesachim 106b records a dispute whether one who tasted food before [[Kiddish]] can still make [[Kiddish]]. Bet Yosef 271:4 implies from there that Lechatchila, it's forbidden to eat or drink before [[Kiddish]]. Rambam (Hilchot [[Shabbat]] 29:5), Tur and Shulchan Aruch 271:4 all rule that it's forbidden to eat before making [[Kiddish]]. </ref> This applies to the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:13</ref>
# If one takes [[Shabbat]] upon oneself early, it's forbidden to eat before making [[Kiddish]]. <ref> Magen Avraham in name of the Bach writes that it's forbidden to eat before making [[Kiddish]] if one accepted [[Shabbat]] early. </ref> Therefore, one can accept [[Shabbat]] early, make [[Kiddish]], and eat even before praying [[Arvit]] as long as it's not within a half hour of the time to say [[Arvit]]. <ref> Magen Avraham 271:5 writes that one is allowed to accept [[Shabbat]] early, and then make [[Kiddish]] to permit eating, all before praying [[Arvit]]. Beir Heitev 271:4 quotes this as halacha. Kitzur Shulchan Aruch 77:4 and Mishna Brurah 271:11 limit the permit to eat to when one is more than a half hour before nightfall as is the halacha everyday of not eating before [[Arvit]]. </ref>
# If one doesn't pray or take [[Shabbat]] upon oneself early The time that the prohibition begins from [[Bein HaShemashot]]. <ref> Magen Avraham 271, Mishna Brurah 271:11 and Ben Ish Chai Beresheet 17 write that the prohibition begins at [[Bein HaShemashot]]. </ref>
# Rinsing out one's mouth is permitted since one doesn't intend to get benefit from the water. <ref> Magen Avraham 271:5 writes that rinsing out one's mouth is permitted as it isn't called drinking. Bear Hetiev 271:4 and Mishna Brurah agree. However, Ben Ish Chai Beresheet 17 is more stringent and only permits if one was fasting and only during [[Bein HaShemashot]]. </ref>

== Timing==
#Ideally, one should say Kiddush as soon as one gets home from Shul on Friday night.<ref> Pesachim 106a learns that the primary way to do [[Kiddish]], a remembrance of [[Shabbat]] is with wine on Friday night because that's the beginning of the day (in the Jewish calendar). Shulchan Aruch, O”C 271:1 </ref>
#One can say [[Kiddish]] before nightfall if one accepts upon oneself [[Shabbat]] early. <ref> Magen Avraham writes that [[Kiddish]] can be made during the day if one accepts upon oneself [[Shabbat]] early. Many achronim including Kitzur Shulchan Aruch 77:2 and Mishna Brurah 271:11 concur. </ref>
#If one missed Kiddush on Friday night, it can and should be made up at any point during [[Shabbat]] day, which means that one would recite the longer Friday-night version of Kiddush on [[Shabbat]] day. <ref> The Gemara Pesachim 105a rules that if one missed saying [[Kiddish]] on Friday night one can make it up through the rest of [[Shabbat]]. Rambam (Hilchot [[Shabbat]] 29:4), Tur and Shulchan Aruch 271:8 rule like the gemara pesachim. This is agree upon by the achronim including Aruch HaShulchan 271:21, Ben Ish Hai (Bereshit 19), and Hacham Ovadia Yosef, in Halichot Olam. Aruch HaShulchan and Ben Ish Chai write that even if the person ate intentionally one should still make [[Kiddish]] the next day. Additionally, achronim including the Chaye Adam ([[Shabbat]] 6:2), Aruch HaShulchan 271:21, and Ben Ish Chai (Beresheet 19) hold that we don't say Vayichulu if the [[Kiddish]] is said during the day since Vayichulu was instituted for the incoming of [[Shabbat]]. [This finds it's source in the Magid Mishna (Hilchot [[Shabbat]] 29:4).] </ref>
# If one forgot to say [[Kiddish]] on Friday night and only remembered during [[Bein HaShemashot]] of Saturday, one should say [[Kiddish]] then with [[Shem UMalchut]], however, according to Ashkenazim as long as one davened any of the [[Shabbat]] [[prayers]], if one needs to make Kiddush during [[Bein HaShemashot]] it should be done without Shem Umalchut. <ref> Ben Ish Chai Beresheet 19 writes that one could argue that according to the Magen Avraham, once one prayed on [[Shabbat]] the obligation of [[Kiddish]] is only Derabbanan and whenever there is a doubt about a Derabbanan obligation one may be lenient (Safek Derabbanan Lekula). If this was the case, one should say that if it is [[Bein HaShemashot]] one no longer needs to say Kiddush. However, the Ben Ish Chai rejects such an argument because some commentators limit the Magen Avraham to a case where one doesn't have wine or one specifically had Kavana in [[davening]] to fulfill one's obligation. Therefore, the Ben Ish Chai rules that one can still make [[Kiddish]] during [[Bein HaShemashot]] with a Bracha because of the rule Safek Deorittah LeChumra just like if there's a doubt concerning [[Birkat HaMazon]]. Halichot Olam (vol 3, pg 25-7) agrees. However, the Mishna Brurah 271:39 (Shaar Hatziyun 47) rules that if one did say Tefillot [[Shabbat]] and it's [[Bein HaShemashot]], one should make the bracha without [[Shem UMalchut]]. See [http://www.dailyhalacha.com/Display.asp?ClipID=1866 Rabbi Mansour on Dailyhalacha.com]. </ref>

==Washing before or after Kiddish==
# One should make [[Kiddish]] before washing for bread. However, Bedieved, if one did wash with a bracha before making [[Kiddish]], according to Sephardim, one should make [[Kiddish]] on bread and not on wine. <ref>
* Tur 271:12 quotes Rav Amram Goan (Siddur vol 2, [[Siman 17]]) who wrote that one should make [[Kiddish]] on wine and then wash for bread, however, if one washed first one should make [[Kiddish]] on bread in accordance with Rav Bruna in Pesachim 106b. Rambam (Hilchot [[Shabbat]] 29:9-10) and the Ran in explaining the Rif (22a) concur. The Maharam MeRotenburg's (quoted by the Tur 271:12) practice was to make Kiddush before washing. Shulchan Aruch 271:12 rules that one should make Kiddush and then wash, however, if one washed first one should make Kiddush on the bread.
* Kaf HaChaim 271:76 adds that the Arizal (Shaar Kavanot 71c) agrees because the order should be kept as [[Kiddish]] being the completion of [[prayer]] and washing as the start of the meal. Gra 271:12, Maamer Mordechai 271:16, and Yalkut Yosef ([[Shabbat]] vol 1 pg 273) concur with Shulchan Aruch. Therefore, Sephardim shouldn't change from the ruling of Shulchan Aruch even Bedieved. However, the Kaf HaChaim 271:77 argues that Bedieved one should say [[Kiddish]] on wine because one has what to rely on. </ref> According to Ashkenazim, Bedieved one can make still make the [[Kiddish]] on wine and then have the bread. <ref> However, the Rashbam (Pesachim 106b), and Baal HaMoar (Pesachim 21b s.v. Amar Rav Bruna) explain the gemara differently than the Ran and say that lechatchila one should make [[Kiddish]] first, however if one doesn't one can still make [[Kiddish]] on wine. Rabbenu Tam (Pesachim 106b s.v. Mekadesh) and the Ri (Pesachim 106b s.v. Zimnin) hold that even Lechatchila one should wash before making [[Kiddish]] on wine. Hagahot Maimon 29:100, Sh"t Rashba 1:752, Rokeach (115), and Mordechai (Pesachim 106b; pg 37c) side with Rabbenu Tam and Ri. Such was the minhag of the Rosh (quoted by Tur 271:12) and the minhag of Ashkenaz as writes the Rama 271:12. The Taz 271:14 and Chaye Adam ([[Shabbat]] 6:12) rule that the Rama is only bedieved. Therefore, Mishna Brurah 271:62 writes that since many achronim side with Shulchan Aruch and one satisfies all opinions one should make [[Kiddish]] first, however Bedieved one can rely on the Rama to make [[Kiddish]] on wine if one did in fact wash first. Kaf HaChaim 271:77 adds in the name of the Bach that if one didn't make the bracha on [[Netilat yadayim]] one should make [[Kiddish]] on wine and then rewash so that one doesn't loose the [[Kiddish]] over wine. </ref>
# Nonetheless, some Ashkenazim have the Minhag (specifically German Jews) to specifically wash before making [[Kiddish]] over wine and they have what to rely on. <ref> See previous note. Rama 271:12 writes that such was the minhag of Ashkenaz to wash before [[Kiddish]]. The Bet Yosef 271:12 comments that he saw some Sephardim who had such a practice but sternly disagreed based on the Rif and Rambam. </ref>
# There is no difference concerning the order between the one making the [[Kiddish]] and other members of the family. <ref> Magen Avraham 271:26 in name of Hagahot Mordechai (it seems that he means Mordechai pg 37b), Bach 271:11 (s.v. VeleInyan) distinguish between the one making [[Kiddish]] and the other members of the family for whom [[Kiddish]] won't be an interruption. Kaf HaChaim 271:79 argues that there's no difference between the one making [[Kiddish]] and the other family members. </ref>
# If one's minhag is to wash first, it's forbidden to dilute the wine between the washing and [[Kiddish]] as that would be an interruption between washing and the meal. Some say one also shouldn't pour the wine from the bottle between washing and the meal as it constitutes an interruption. <ref> Magen Avraham 271:27 writes that even according to Rabbenu Tam (Pesachim 106 s.v. Mekadesh) that Lechatchila one can wash before [[Kiddish]], explains that Bet Hillel ([[Brachot]]) says to make [[Kiddish]] first in the case where one has to dilute the wine becasue diluting wine takes precision and is definitely an interruption. Magen Avraham adds that according to the stringent opinion in Shulchan Aruch 166:1 (which is the Tur based on the Yerushalmi) one should be strict not to make any interruption. The Magen Avraham is brought as halacha by the Tosfet [[Shabbat]] 271:34 and Kaf HaChaim 271:78. </ref>
# If by accident one washed one's hands for bread before [[Kiddish]], according to Sephardim one should make [[Kiddish]] on bread <ref>Shulchan Aruch 271:12 </ref> unless one person of the group hasn't yet washed and can perform [[Kiddish]] over wine for everyone else (by saying it aloud while they listen)<ref>Menuchat Ahava (vol 1 pg 143) [http://www.dailyhalacha.com/Display.asp?PageIndex=9&ClipID=960 see dailyhalacha] </ref> and according to Ashkenazim one should make [[Kiddish]] on wine. <ref>Mishna Brurah 271:62 </ref>

==Eating in the place one made Kiddish (Kiddush Bimakom Seuda)==
# In the place where one made [[Kiddish]] one should make sure to have a meal there. <ref>Shmuel in Gemara Pesachim 101a says that one should only say Kiddush in the place where one is going to have a meal. The Rosh (Pesachim 10:5) says that this is based on the pasuk "VeKarata LeShabbat Oneg" which Chazal explain with "Kriyah" as a reference to Kiddush and "Oneg" to the meal and so the pasuk means, in the place of Oneg one should have Kriyah. Shulchan Aruch 273:4 and Kitzur Shulchan Aruch 77:14 codify this as the halacha.</ref>This applies both for the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:14</ref>
# One should begin to eat something immediately after [[Kiddish]]. After the fact, as long as one had intent to eat immediately one doesn't need to make [[Kiddish]] again even if one made a long interruption and had a Hesech HaDaat (interruption of thought). However, if one didn't have intent to eat right away and then made an interruption of 72 minutes a new Kiddush is needed. <ref> Preferably, Rama 273:3 writes that one should make one's meal immediately after [[Kiddish]]. Mishna Brurah 273:12 explains that preferably, one should eat one's meal right after [[Kiddish]] without waiting. However, Bedieved, Mishna Brurah 273:12 and Piskei Teshuvot 273:3 based on Aruch HaShulchan 263:1 write that one shouldn't make a new [[Kiddish]] even if one had a long break or made a change in place and returned to the place of the [[Kiddish]]. On the other hand, if one didn't have in mind to eat immediately and then made an interruption, Mishna Brurah 273:14 writes that a new Kiddush is needed. Halichot Olam (vol 3, pg 3) defines this interruption as 72 minutes. </ref>
# In order to have [[Kiddish]] in the place where one eats and that the [[Kiddish]] is considered a proper [[Kiddish]], one must eat at least a [[Kezayit]] of [[mezonot]], bread, or a reviat of wine. <ref> Shulchan Aruch 173:5 writes in name of the Geonim that one can fulfill the obligation to eat in the place of where one makes [[Kiddish]] by eating bread or wine. Magen Avraham 173:10 and Mishna Brurah 173:21 rule that a [[Kezayit]] is needed to fulfill this obligation. Mishna Brurah 173:25 comments that certainly [[mezonot]] fulfills the obligation as it's more significant than wine. Mishna Brurah 173:25 writes in name of Hagahot Rabbi Akiva Eiger and Tosefet [[Shabbat]] that wine doesn't fulfill one's obligation according to many and so one should only rely on this in cases of need. Piskei Teshuvot writes that it seems that there's a dispute between the Magen Avraham 173:11 and the Shaarei Teshuva 289:1 whether one can fulfill one's fulfill with [[mezonot]] that's not Pat HaBah Bekisnin. The Mishna Brurah 173:25 holds like the Magen Avraham and one can fulfill one's obligation by having any [[mezonot]]. Shemirat [[Shabbat]] KeHilchato 52:24, Sh"t Az Nidabru 8:31, Kiddush KeHilchato (pg 195), Sh"t Or Letzion (vol 2, 20:28), and Yalkut Yosef ([[Shabbat]] vol 1 pg 196; Halichot Olam (Vol 3, pg 1)) agree. </ref>

== Women ==
# The Mitzvah of Kiddush is unique in that women are obligated even though it is a Mitzvat Aseh She’Hazman Grama, based on a Talmudic derivation that since women are obligated by the prohibitions of [[Shabbat]], they are also obligated in the positive commandments of the day.<ref>On [[Berachot]] 20b, Rava says that women are obligated in [[Kiddish]] on a Deoritta level because the torah compares the positive and negative commandments of [[Shabbat]] by switching the terms "Zachor" and "Shamor" implying that anyone who is obligated in the negative commands is also obligated in the positive ones. Shulchan Aruch 271:2 and Kitzur Shulchan Aruch 77:4 codify this as the halacha. A woman's obligation applies both at night (Mishna Brurah 271:3) and during the day (Mishna Brurah 289:6). Maharam Chalava pesachim 106a "bayom mai" disagrees and says that women aren't obligated during the day </ref>
# Since women are obligated on a biblical level, they should either listen to their husband or hear another adult make [[Kiddish]] and answer [[Amen]], or say it themselves. <ref> Since women are obligated in [[Kiddish]] on a biblical level, they can definitely make [[Kiddish]] for themselves. Additionally since a man is obligated, a women can fulfill her obligation with the man's [[Kiddish]] as they both have a Deorittah obligation. According the Magen Avraham that one fulfills the Deorittah obligation in [[prayer]], if a man and women have both already prayed, they can fulfill each other's obligation since they have equal obligations. However, if the man prayed and the women didn't, then the man is obligated on a Rabbinical level and the women is obligated on a Biblical level. If so, Rav Yechezkel Landau in Dagul Mirvavah 271:2 asks, whether the women can't fulfill her obligation with the man's reading, or perhaps she can because nonetheless, men are able to fulfill the obligation of others using Arevim Zeh LaZeh (the side is also not definite because the Rosh ([[Brachot]] 3:13 last line) writes that women aren't included in Arevim). He leaves it unanswered and the Kitzur Shulchan Aruch 77:4 writes that it's preferable that women say the [[kiddish]] along with the one making [[Kiddish]] so that they are fulfilling their own obligation. However, the Sh"t Rabbi Akiva Eiger 1:7 argues that certainly women are included in Arevim Zeh LaZeh (and explains that the Rosh was talking about mitzvot that women are exempt from) and so a man with a Derabbanan obligation can fulfill a woman's obligation even if she is has a Deorittah obligation. Aruch HaShulchan 271:6 and Chazon Ovadyah ([[Shabbat]] vol 2 pg 24) concur. </ref>
# Technically a woman can fulfill the obligation of her husband and family though it isn't advised. <ref> Shulchan Aruch 271:2 writes that since women are obligated in [[Kiddish]] on a Deorittah level, they can fulfill the obligation of a man who also has such an obligation. Even though the Maharshal and Bach argue with this, the Taz, Magen Araham, Gra, Mishna Brurah 271:4 all agree with Shulchan Aruch that a women can fulfill the obligation of a man. Nonetheless, Eliyah Rabbah, Derech Chaim, and Mishna Brurah 271:4 write that it's preferable that a women not fulfill the obligation of men not in her family because it's not entirely appropriate. </ref>

==Children==
# Once a child has reached the age of [[chinuch]], they are required to hear the kiddush on [[Shabbat]]. Therefore in the event that the child did not hear kiddush, an adult may repeat kiddush on his behalf, even though the adult had already fulfilled this own obligation. <ref> Children in Halacha pg. 39 </ref>
==Sitting or standing for Kiddush==
# Many have the practice to sit for Kiddush, however, some have a Minhag to stand for [[Kiddish]]. <ref>
* (1) Sources that one should sit: Tosfot 43a writes that to be included in [[Kiddish]] one should sit. [Additionally, from the discussion of the Rambam (Hilchot Succah 6:12) writes that one the first night of [[Sukkot]] one should say the [[Kiddish]] standing so that one can make the bracha of LeShev BaSukkah before sitting down, implying that during the rest of the year one should say [[Kiddish]] sitting.]
* (2) Reasons one should sit: Mishna Brurah 271:46 brings the reason of the Kol Bo that one should sit as a part of [[Kiddish]] BeMakom Sueda making [[Kiddish]] in the place one will eat, and the reason of the Gra that because sitting represents an established setting and one is able to fulfill the obligation of others only is such a setting. Mishna Brurah extrapolates from the Gra's reasoning that even those who listen should preferably sit, and if they are not only standing but even moving here and there during [[Kiddish]] one certainly doesn't fulfill his/her obligation. Chaye Adam ([[Shabbat]] 6:13) writes that it's preferable to sit during [[Kiddish]] so one can see the cup (like the Rama writes 271:10 that one should look at the cup) and one's family as one makes [[Kiddish]].
* (3) Practices: Therefore, Shulchan Aruch 271:10 rules that one should stand for Vayichulu implying that one should sit for the rest of [[Kiddish]]. However, Arizal (quoted by Aruch HaShulchan 271:21) held one should stand for [[Kiddish]] out of respect for the [[Shabbat]] queen (similar to the reason Ashkenazim stand for [[Havdalah]], see Mishna Brurah 296:27). Lastly, Rama 271:10 writes that one is permitted to stand for the entire [[Kiddish]], but it's preferable to sit for [[Kiddish]]. Sh"t Igrot Moshe 5:16 writes that even the Rama only writes that it's permissible to stand for [[Kiddish]] but preferably one should sit, and so if one doesn't have a custom one should follow the Shulchan Aruch. </ref> Nonetheless, one should stand for Vayichulu. <ref> Shulchan Aruch 271:10 rules that one should stand for Vayichulu. Mishna Brurah 271:45 explains that the one should stand for Vayichulu because it acts as a testimony which in court would require one to stand. Rama 271:10 writes that the Minhag was to sit for Vayichulu except for the beginning of Vayichulu (during the words of Yom HaShishi Vayichulu HaShamayim because the first letter of those words spell Hashem's name). Mishna Brurah 271:47 explains that one can sit for Vayichulu because once one stood while it's said in Shul it can be said seated during [[Kiddish]]. Nonetheless, Mishna Brurah 268:19 writes that the minhag is like Shulchan Aruch to stand for Vayichulu. See further Rabbi Lebowitz's article on [download.yutorah.org/2009/1109/735392.pdf yutorah.org].</ref>
# For [[Shabbat]] day, the accepted custom is to sit. <ref> Rav Moshe Shternbuch (Teshuvot V’hanhagot #254) writes that even those who stand for Friday night Kiddush should sit for [[Shabbat]] day [[Kiddish]] because the reason of standing for Vayichulu and continuing doesn't apply as there is no Vayichulu, nor is there a [[Shabbat]] queen to greet. </ref>
# For [[Yom Tov]] Kiddush, many have the custom to sit, <ref> Sh"t Igrot Moshe 5:16 writes that the only reason to stand the entire [[Kiddish]] on [[Shabbat]] is because once one is standing for Vayichulu one can continue standing for the rest of the [[Kiddish]], however since there's no Vayichulu on [[Yom Tov]] one must sit according to all opinions. </ref>but some have the practice to stand.<ref>Aruch HaShulchan 271:24, Nitei Gavriel ([[Yom Tov]] vol 2, 29:18</ref>

==What to use for Kiddush?==
# One should use a full cup<ref>Gemara Brachot 51a, Shulchan Aruch 271:10. [http://www.yutorah.org/lectures/lecture.cfm/799059/Rabbi_Hershel_Schachter/Hilchos_Shabbos_4_-_Inyonei_Kiddush_and_Havdalah Rav Schachter ("Hilchos Shabbos 4", min 33-5)] based on Rabbenu Yonah holds that if the cup is two thirds full it is considered full.</ref> of wine for Kiddush. Some say that grape juice is considered equally suitable as wine<ref>[http://www.yutorah.org/lectures/lecture.cfm/799059/Rabbi_Hershel_Schachter/Hilchos_Shabbos_4_-_Inyonei_Kiddush_and_Havdalah Rav Schachter ("Hilchos Shabbos 4", min 90-2)] quotes Rav Moshe as allowing grape juice for Kiddush but saying it is best to avoid the dispute. An [http://www.torahlab.org/doitright/using_grape_juice_for_kiddush/ article on TorahLab.org] writes that the majority of poskim hold grape juice is fit for Kiddush.</ref>, while others disagree.<ref>Shemirat Shabbat Kehilchata 53:2 citing Rav Shlomo Zalman Auerbach</ref>
# It is better to use red wine for Kiddush.<ref>Mishna Brurah 271:10</ref> If one has white wine it is preferable to use it for Shabbat day as opposed to Kiddush on Friday night.<ref>[http://www.yutorah.org/lectures/lecture.cfm/798611/Rabbi_Hershel_Schachter/Hilchos_Shabbos_3_-_Choleh_BeShabbos_&_Kiddush Rav Schachter ("Hilchos Shabbos 3" min 73)] quoting Rabbi Akiva Eiger</ref>
===If there is no wine or grape juice===
# If one doesn't have wine on Friday night, kiddush should be recited on the bread and one should keep one's hands on the bread throughout the kiddush. <ref> Shulchan Aruch 272:9 writes that some say one should say kiddush on chamar medina, some say not to say kiddush at all, and some who say that bread should be used for kiddush because of its importance. Rama 279:2 comments that the minhag is like the last opinion. Kaf HaChayim 272:50 and Yalkut Yosef 272:16 write that Shulchan Aruch holds like the last opinion. Mishnah Brurah 272:28 says to put your hands on the [[challah]]. Rav Avigdor Neventzahl in his commentary on Mishna Brurah (Biyitzchak Yikare 272:28) says that one should actually hold the [[challah]]. </ref>
# If there's no wine available for [[Shabbat]] lunch one should use Chamar Medina for kiddush. If one doesn't even have Chamar Medina, one should just say hamotzi and eat the bread, and if he doesn't even have bread one may eat without [[Kiddish]]. <ref> Shulchan Aruch 289:2, Mishna Brurah 289:10. The logic behind not using bread for [[kiddish]] during the day is explained by Mishna Brurah 272:31 that if one were to recite the daytime [[kiddish]] over bread, it would be the same procedure as if he wasn't saying kiddush at all. Therefore, to make it apparent that we are saying [[kiddish]] also, we say a beracha that wouldn't normally be recited, even if that is a [[shehakol]]. As for the definition of chamar medina Mishnah Brurah 272:24 says that even beer is only permitted in a place where it is a common drink. Mishna Brurah 272:25 prohibits the use of milk or oil, and Mishna Brurah 272:30 permits the use of liquor. Rav Avigdor Neventzahl in Biyitzchak Yikare footnote 25 says that according to Rav Shlomo Zalman Auerbach milk is not allowed even in places where it is commonly used like Switzerland. He also says that juice, tea, or coffee maybe permitted but soda is definitely not because it is just like water. Rav Moshe Feinstein in Iggerot Moshe OC 2:75 defines chamar medina as something you would serve to guests who you want to show respect to. Also see [[Shevet Halevi]] 3:26 and 5:32 where Rav Vosner says even where you have wine, chamar medina can be used because in the times of the gemara, wine was far more widespread. Today however, most people do not drink wine so often so other drinks are not inferior to wine for [[kiddish]]. </ref>
# According to Sephardim, one should only use Chamar Medina for [[Shabbat]] lunch if the wine isn't available in the city but if it's just expensive one should use wine and not Chamar Medina. <ref>Yalkut Yosef ([[Shabbat]], vol 1, pg 289) </ref> According to Ashkenazim, if the wine is expensive one may use Chamar Medina for the daytime [[Kiddish]] and one who uses wine is fulfilling a preferred mitzvah. <Ref>Mishna Brurah 272:29 </ref>
# One may not use soda for [[Kiddish]] because soda isn't considered Chamar Medina.<ref>Sh"t Igrot Moshe 2:75 rules that soda is just like water and can not be used for [[Kiddish]].</ref>

==Questions and Answers==
# Is it permissible to have [[Kiddish]] before [[Mussaf]]? [[Kiddush#eatingbeforemussaf|click here]]

== Sources ==
{{Reflist|2}}
[[Category:Brachot]]
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Shabbat]]
[[Category:Sukkot]]

Brachot

2017-03-16T09:02:23Z

Yc60: HaGafen

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<h2 style="margin:0;background-color:#FFE4E1;font-size:120%;font-weight:bold;border:1px solid #FF69B4;text-align:left;color:#000000;padding:0.2em 0.4em;">General Rules of Brachot</h2>
'''General Concepts'''
* [[Having Kavana for Mitzvot]]
* [[Kavana During Brachot]]
* [[Shomea KeOneh]]
* [[Safek Brachot LeHaKel]]
* [[Making one hundred Brachot daily]]
* [[Shiur of K'zayis]] ([[Kazayis]])
* [[Interruptions to a Bracha]] ([[Hefsek]])
* [[Location Change]] ([[Shinui Makom]])
* [[Food that comes during a meal]]
* [[Brachot on Food One Eats Before a Meal]]
* [[Order of Brachot]]
'''Making the Bracha Properly'''
* [[Amen]]
* [[Before the Bracha]]
* [[Bracha Achrona]]
* [[Bracha Rishona]]
* [[Brachot Through a Microphone]]
* [[Interruptions between the Bracha and Eating]]
* [[Making the Beracha]]
* [[Talking between the Beracha and eating]]
* [[Respecting foods]]
* [[Where Is It Permissible to Recite Brachot?]]

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<h2 style="margin:0;background-color:#FFEAD5;font-size:120%;font-weight:bold;border:1px solid #FF8C1C;text-align:left;color:#000;padding:0.2em 0.4em;">[[Brachot on Food]]</h2>
*[[Bread]] ([[HaMotzei]])
*[[Breakfast Cereals]]
*[[Grape Juice and Wine]] ([[HaGafen]])
* [[Ikar and Tofel]] (Combination of Ingredients)
*[[Shehakol]] (drinks, candies)
*[[Soups]]

[[Mezonot]]
*[[Wheat and grain products]] (noodle, cake, pastry)
*[[Rice and rice products]] (rice, rice cake, rice crispies)
*[[Pas Haba Bikisnin]] (cookies, cakes, crackers)
*[[Making a meal on Mezonot]]

[[HaEtz and HaAdama]]
*[[Fruits and Vegetables]]
*[[Processed fruits and vegetables]] (jelly, jam, peanut butter)
*[[Corn and potato products]] (corn chip, mashed potato)
*[[Raw or roasted grain]] (granola, puffed wheat)

'''[[Bracha Achrona]]'''
*[[Al HaMichya]]
*[[Boreh Nefashot]]
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<h2 style="margin:0;background-color:#BEE1FC;font-size:120%;font-weight:bold;border:1px solid #58B6FF;text-align:left;color:#000000;padding:0.2em 0.4em;">[[Birkat HaMazon]]</h2>
*[[Netilat Yadayim for a meal]]
*[[Proper Conduct of a Meal]] ([[Derech Eretz of a meal]])
*[[Mayim Achronim]]
*[[Zimmun]]
*[[Birkat HaMazon]]
*[[Yaaleh VeYavo]]
'''[[Brachot on Mitzvot]]'''
*[[Birchot Kriyat Shema]]
*[[Bracha of Sukkah]]
*[[Kiddish]]
*[[Havdalah]]
'''[[Brachot of Praise]]
* [[Birkat HaGomel]]
*[[Birchot HaShachar]]
*[[Birchas Asher Yasar]]

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<h2 style="margin:0;background-color:#ddcef2;font-size:120%;font-weight:bold;border:1px solid #afa3bf;text-align:left;color:#000;padding:0.2em 0.4em;">[[Brachot on Special Occasions]]</h2>
*[[Shehecheyanu]]
*[[Brachot on a nice smell]]
*[[Brachot on Sights]]
*[[Bracha For Seeing Natural Wonders]] ([[Oseh Maaseh Beresheet]])
*[[Bracha for seeing a rainbow]]
*[[Bracha for a miracle]]
*[[Bracha for an unusual creature]]
*[[Bracha for good or bad news]]
*[[Birchat Ilanot]]
*[[Birkat HaLevana]]
*[[Birkat HaChamah]] ([[Bircas HaChammah]])
|}
[http://halachipedia.com/documents/5775/Brachos_Packet.pdf ***Berachot Packet***]

[[es:Bendiciones]]
[[Category:Brachot]]

Shomea KeOneh

2017-03-16T08:59:38Z

Yc60: HaGafen

==General Requirements==
# Even though there is always a mitzvah to answer the bracha of a fellow Jew, there is an added reason why a person should answer [[Amen]] when one is listening to a bracha, which is in order to fulfill one's obligation. <ref> Mishna Brurah 213:17, Mishna Brurah 8:15, See Vezot HaBracha pg 362 regarding whether [[answering Amen]] makes it like the person listening said the entire Bracha. </ref>
# In order to fulfill one’s obligation the listener must hear the whole bracha starting from the word Baruch. <Ref> Mishna Brurah 213:19, Shaar HaTziyun there mentions that if one did not hear some words, as long as they are not the crucial ones, one is still considered to have fulfilled the obligation by listening. (Shulchan Aruch 214:1 and Mishna Brurah 314:4 specify Baruch, either Hashem or Elokenu, Melech, and HaOlam and the conclusion as the crucial words). </ref> If one did miss part of the bracha some say that one can fill in that part by saying those specific words. <Ref>Vezot HaBracha (pg 362) quoting Halichot Shlomo (Klali [[Brachot]] 11). </ref>
# If one was talking while listening to a bracha one has not fulfilled one’s obligation. <ref> Mishna Brurah 167:45. Vezot HaBracha pg 361 writes that it is possible that the Chazon Ish 141:7 who’s explanation of Shomea KeOneh is that the listener joins the bracha by actively listening would disagree. </ref>
# According to the Moroccan custom, even one who is fulfilling a mitzvah via Shomea KeOneh should answer Baruch Hu Uvaruch Shemo to the bracha being said. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111 </ref>
# The one making the bracha must have intent to fulfill the obligation of the one listening and the one listening to the bracha must have intent to fulfill his obligation through listening. <Ref> Mishna Brurah 213:5, 18 </ref>

==Brachot on Food==
# For all [[Brachot|brachot]] for food, either [[Bracha Rishona]] or [[Bracha Achrona]], one may not fulfill one’s obligation by listening to someone say the bracha unless that person is also going to eat or has eaten the proper Shuir. <Ref>Mishna Brurah 213:14 </ref> The notable exceptions to this are HaGafen for Kiddush and Hamotzei for matzah on the first night of Pesach; for those, it is permissible to fulfill someone else's obligation even if one is not going to eat.<ref>Shulchan Aruch 167:20. Magen Avraham 167:41 explains that in general one cannot fulfill someone else's obligation for a food bracha, unless one is going to eat as well, because unlike for matzah and Kiddush, there is no halachic obligation to eat.</ref>

===Bracha Rishona===
# The original establishment of the rabbis was to make [[Bracha Rishona]] together (meaning, one person saying it out loud and everyone else fulfilling the obligation by listening). <Ref>Shulchan Aruch 213:1 </ref>
# Some poskim hold that we would not employ Shomea KeOneh for a [[Bracha Rishona]] except for [[HaMotzei]] on bread and HaGafen on wine. <Ref>Rama 213:1</ref> Additionally, since people are not experts in having intent to fulfill the obligation of others and those listening having intent to fulfill their own obligation, the minhag is that each person make the [[Bracha Rishona]] for themselves. <Ref>Mishna Brurah 213:12 </ref>
# It is preferable to say a bracha together and this is based on the principle of ''BeRov Am Hadarat Melech'', meaning, that it is more respectable to serve Hashem in multitudes. <Ref>Mishna Brurah 213:3 </ref>
# In order that one should fulfill someone else's obligation of a [[Bracha Rishona]] with Shomea KeOneh everyone must sit together at the same table. <Ref>Shulchan Aruch 213:1 </ref> However, after the fact even those who did not eat at the same table can fulfill the obligation by listening to someone else who is making the bracha if the one making the bracha has intent to fulfill the obligation of others and the one listening has intent to fulfill his own obligation by listening. <ref> Mishna Brurah 213:5 </ref>
# If someone heard a [[Bracha Rishona]] and had intent to fulfill one's obligation through the agency of Shomea Keonah, but then changes one's mind and does not want to eat, if he does not eat, he is considered to have made a [[Bracha Levatala]], therefore one should eat anyway. <Ref> Sh”t Yabia Omer O”C 8:24 </ref>

===Bracha Achrona===
# The original establishment of the rabbis was for each person to make [[Bracha Achrona]] to themself, except [[Birkat HaMazon]] which is supposed to be said together (meaning, one person saying it out loud and everyone else fulfilling the obligation by listening). <Ref>Shulchan Aruch 213:1 </ref> Part of the original enactment of why it was preferable that a person fulfill the obligation through listening (to someone else), was for the case in which the person does not know the text of the [[Bracha Achrona]]. <Ref>Mishna Brurah 213:9 </ref>
# Nowadays, since [[Bracha Achrona]] is often disregarded and forgotten, it is considered preferable that the [[Bracha Achrona]] be made out loud and everyone listenand fulfilltheir obligation that way. It is proper that everyone say the bracha along with the one saying it out loud word by word. <Ref>Mishna Brurah 213:9 </ref>
# Nowadays, because it is difficult to have proper intent for a long time the minhag is for each person to say [[Birkat HaMazon]] silently to oneself while the Mezamen reads it out loud. <Ref>Shulchan Aruch 183:7 writes that it is proper that each person say [[Birkat HaMazon]] silently to oneself along with the bracha that the Mezamen is saying out loud. Mishna Brurah 187:27 adds that the original enactment was for everyone to listen to the Mezamen make [[Birkat HaMazon]] out loud, however, nowadays that it is difficult to have proper intent for that period of time, everyone should read along silently. </ref>
# In order that one should fulfill the obligation of the other by saying [[Birkat HaMazon]] together, everyone must sit together at the same table. <Ref>Shulchan Aruch 213:1 </ref> However, after the fact even those who did not eat at the same table can fulfill the obligation together (meaning, one person saying it out loud and everyone else fulfilling the obligation by listening). <ref> Mishna Brurah 213:5 </ref>

==Brachot on Mitzvot==
# Regarding [[Brachot]] HaMitzvah, even if one has already fulfilled one’s obligation one can still fulfill the obligation of others because of the principle of Aravim Zeh BaZeh, the responsibility for our fellow Jew. <Ref> Mishna Brurah 213:14 </ref>

==Tefillah==
# If one is saying [[Shmoneh Esrei]] and one hears the Shaliach Tzibbur reach [[Kedusha]] one should pause and listen but one should not answer with the congregation. By listening to the Shaliach Tzibbur one fulfills one's obligation through Shomea KeOneh.<ref>Shulchan Aruch 104:7. This is based on Rashi [[Sukkah]] 38b s.v. Hu who says that Shomea KeOneh makes it possible to fulfill one's obligation by listen and not answering. However, Tosfot s.v. Shamah argues that perhaps listening is considered an interruption in one's [[Shmoneh Esrei]]. </ref> One does not need to raise one's feet when listening to [[Kedusha]]. <ref>Yabia Omer 6:16 </ref>

==Sources==
<references/>
[[Category:Brachot]]
[[Category:Prayer]]

HaGafen

2017-03-16T08:58:34Z

Yc60: created

#REDIRECT [[Grape_Juice_and_Wine]]
[[Category:Brachot]]

Having Kavana for Mitzvot

2017-03-16T08:46:36Z

Yc60: Peasch -> Pesach

__NOTOC__
[[File:Kavanah.jpg|frame|150px|Man praying with Kavanah (sincere intent).]]
Kavanah is a mindset necessary for the performance of many mitzvot. There's two types of Kavanah (intentions) for mitzvot:
# One is the concentration on the mitzvah to the exclusion of anything else and a sincerity of heart about what one is saying. Preferably, one should have this intention, however, after the fact if one didn't one has fulfilled the mitzvah except by the first pasuk of Shema and the first bracha of [[Shmoneh Esrei]] where this intent is absolutely necessary even after the fact. <ref>Mishna Brurah 60:7 </ref> See the details of this in the section [[#Mitzvot that require special Kavana|Mitzvot that require special Kavana]].
# The second type of Kavanah is that prior to performing a mitzvah one should think that I am hereby going to fulfill a particular Mitzvah. According to all opinions, it's preferable to have this intent, however, according to the accepted opinion this intent is necessary even after the fact (in most cases). <ref>Mishna Brurah 60:7 </ref>The details of this second Kavanah are discussed below.

==The basic obligation==
# Even though many Rishonim hold that Mitzvot don’t need Kavana (intent) to fulfill a mitzvah <ref> Rabbenu Chananel (Brachot 13a), Ravyah (Brachot 1:45), Or Zaruh (Shema 31), Rashbetz in name of Rav Shrira Goan and other Geonim, Rav Yitzchak Even Giyat in Meah Sharim (1 pg 36) in name of Rav Hai Goan, Rashbam (quoted by Talmedei Rabbenu Yonah 6a), Bal HaMoar (3rd Perek of [[Rosh Hashana]]), Itur (Shofar 2:1 pg 59b), Sefer Eshkol 3:6 pg 12, Sefer Hashlama (Brachot 13a), Sefer Meorot (Brachot 13a), Raah (Brachot 13a), Rashba (Brachot 13a; Shu”t Rashba 1:344), Ritva ([[Rosh Hashana]] 28b), and Meiri Brachot 13a-b, Sefer HaShulchan (Shema 2), Radvaz (4:1094 against what he writes in 6:2246), and Maharal (Gevuros HaShem chapter 52) hold that Mitzvot don’t need Kavana to fulfill the mitzvah. Bal HaMoar, Talmedei Rabbenu Yonah, and Tur writes that even these opinions will hold that Lechatchila one should have Kavana. </ref>, meaning as long as one has Kavana to do the action of the Mitzvah and not to do it by accident one fulfilled one's obligation, nonetheless, <Ref> [[Rosh Hashana]] 32b and 33b say that a Metasek someone just involved in some action and by accident the mitzvah happens one doesn’t fulfill the obligation (even according to the opinions that hold Mitzvot don’t need Kavana). S”A 589:10 codifies this as halacha. </ref> Halacha follows the other Rishonim who hold that Mitzvot need Kavana to fulfill the Mitzvah. <Ref> Bahag (Brachot 2, 7) holds Mitzvot need Kavana. Rif ([[Rosh Hashana]] 7b) seems to agree as he rules like Rabbi Zeira that Shofar needs Kavana. Ravyah 2:533, Ramban (Milchamot [[Rosh Hashana]] 7b), Rosh ([[Rosh Hashana]] 3:11), Rabbenu Yerucham 6:2, Ran (Halachot [[Rosh Hashana]] 28b), and Meiri ([[Rosh Hashana]] 28b) explain the Rif in this way. Rashba ([[Rosh Hashana]] 28b), and Orchot Chaim (Shofar 8) explains Rif that one doesn’t need Kavana for Mitzvah just Kavana to listen to the Shofar. Tur 589 and Bet Yosef 589 understand the Rosh that Mitzvot need Kavana (See Sh”t Mishpat Tzedek 2:62 who explains that the Rosh holds only by Deoritta’s one needs Kavana). Rambam (Shofar 2:4) rules one needs Kavana but by [[Matzah]] 6:3 he rules one doesn’t need kavana. Ravad (Pesachim 10th Perek), Meiri and Ran ([[Rosh Hashana]] 28b) answer that [[Matzah]] doesn’t need Kavana because one gets benefit; thus, Rambam holds Mitzvot need Kavana. S”A 60:6 and 589:8 rules that the halacha is Mitzvot need Kavana. </ref> If one has Kavana not to fulfill one’s obligation according to all opinions one doesn’t fulfill his obligation. <Ref> Bet Yosef 589 and S”A 6:4 rules that if one has Kavana not to be Yotze one doesn’t fulfill the obligation against one’s will based on many Rishonim unlike the Raah. See Sh”t Otzrot Yosef 3:9 </ref>
# Some Achronim hold according to the opinion that one must have Kavana, the obligation is Derabanan <Ref> Sh”t Kol Eliyahu O”C 1:34, Cheker Halacha 2 pg 32d, Pat Yam 89b, Sh”t Binyan Olam O”C 18, Sh”t Yad Elazar 29, Sh”t Tov Tam VeDaat (3rd edition 127 D”H VeHeneh), and Sh”t Shenot Chaim (Stam 48 pg 60d) hold that the Kavana is only Derabanan. </ref> but most hold it’s Deoritta. <ref>Sh”t Shemesh Tzedaka Oo”C 29 pg 36d in name of Tosfot ([[Rosh Hashana]] D”H Amar Rava), Pri Chadash 475:4. Mahari Najer in Moedei Hashem 58a in name of Turei Even([[Rosh Hashana]] 29a) and Rashbam (Pesachim 114b). Shulchan Aruch HaRav 60:5, Yeshuot Yacov 60 pg 38b. Erech HaShulchan Y”D 120:16 in name of Hagahot Asherei ([[Rosh Hashana]] 3) and Ramban (Milchamot [[Rosh Hashana]] 3). Sh”t Yehuda Yaleh Asad O”C 172-3, Sh”t Tzvi Tiferet 48 and Mishna Brurah (Beiur Halacha 60 s.v. VeYesh Omrim) imply this from the Rashbam. Sh”t Imrei Binah O”C 14, Sh”t She’ilat Shmuel 8, Sh”t Bet Yitzchak Y”D 2:168(9), Sedei Chemed (Mem 61) all hold having Kavana is Deoritta. See further, Sh”t Yecheve Daat 6:29 in the note and Sh”t Chazon Ovadyah (vol 2 29 pg 557)</ref>
==After the fact==
# If one is unsure whether one had Kavana on a mitzvah Deoritta, Ashkenazim hold one must repeat the Mitzvah without a Bracha. Sephardim hold one fulfilled his Mitzvah but should be strict to repeat it. <Ref> There is also a dispute whether S”A ruled like the Rishonim who hold Kavana is necessary out of doubt or with certainty he ruled that the halacha is such. Pri Megadim (Introduction to Brachot HaShachar s.v. Od Ra’eti), Hagahot Rabbi Akiva Eiger 60:3, and Olot Tamid (quoted by Eliyah Rabba 213) hold S”A ruled out of doubt and Eliyah Rabba 213, Gra 60:9, and Mishna Brurah (Beiur Halacha s.v. VeChen Halacha) hold S”A rule with certainty. Thus according to Pri Megadim and Olot Tamid that S”A was uncertain then in our case that one is unsure if he had Kavana there is a Safek Safeka not to have to repeat the mitzvah. There is two doubts about the Deoritta law (Doubt whether halacha is like the opinions that one needs Kavana, and Safek whether one had Kavana) and a third doubt that Kavana may be only a derabanan obligation (Safek whether Kavana is Deoritta or Derabbanan). However according to Eliyah Rabba, Gra, and Mishna Brurah one can’t make a Safek Safeka according to S”A. Pri Megadim A”A 589:5 in name of Magen Avraham 589:5 says that if one is unsure whether one had Kavana one must repeat and we don’t say a Safek Safeka. Mishna Brurah 60:8 rules like Pri Megadim that one needs to repeat in a case when one is unsure whether one had Kavana. However, Sh”t Chazon Ovadyah 1:29 pg 561 and Halacha Brurah (60:12) rule that because of there are many Rishonim who hold one doesn’t need kavana and even if S”A with certainty ruled Kavana is needed one can still make a Safek Safeka (Safek whether Kavana is only Derabanan and Safek whether one had case in our case) one can be lenient not to repeat the mitzvah with Kavana. However it’s preferable to repeat it with Kavana without a bracha both according to Mishna Brurah (60:8) and Halacha Brurah (20:12) as there’s a [[Safek Brachot LeHakel]] even against S”A and so there’s a doubt that one fulfilled his mitzvah when one did it without Kavana like the opinions that one doesn’t need Kavana. </ref>
# If one did a mitzvah without Kavana to fulfill the mitzvah one should repeat it without a bracha. <ref> Magen Avraham 489:8 writes that one needs specific intent to fulfill one’s obligation, but if one did the mitzvah Stam (no Kavana to be Yotze or not) one should repeat it without a Bracha since there’s Rishonim who hold Mitzvot need Kavana. Shaarei Knesset Gedola 489:1, Chok Yacov 489, Gra 489, Shulchan Aruch HaRav 489:14, and Mishna Brurah (60:8,10, Beiur Halacha s.v. Vechen Halacha) concur. However, Taz 489:8 holds that there’s no distinction between the mitzvah and the bracha and any time there’s a need to repeat the mitzvah one can make a Bracha. Nonetheless, Sh”t Nachfa Bekesef O”C 8, Chok Yacov 589:15, Mamer Mordechai 489:6 reject the Taz.] S”A 213:3 says that unless the one hearing the bracha and the one making the bracha have Kavana one doesn’t fulfill his obligation, implying that if one didn’t have such Kavana’s then one should repeat the bracha. Eliyah Rabba 213:8 and Levush explain that we don’t say [[Safek Brachot LeHakel]] in this case because S”A holds for certain like the opinion Mitzvot need Kavana and so one can repeat the bracha without Safek. Additionally, Pri Megadim (Introduction to Brachot HaShachar s.v. Od Ra’eti) holds that if one did a mitzvah without Kavana one must repeat with a bracha. Halacha Brurah 60:13 (like Magen Avraham and Mishna Brurah) rules that because of [[Safek Brachot LeHakel]] (which is said even against S”A as in Sh”t Chaim Shal 2:15, Sh”t Yabia Omer O”C 5:42(3), Sh”t Otzrot Yosef 1:28) one shouldn’t repeat the bracha since there’s a Safek for the Rishonim that one doesn’t need Kavana and also a Safek that Kavana may only be required on a Derabanan level but on a Deoritta level one fulfill the mitzvah. </ref>
==Certain exceptions==
# By Derabanan Mitzvot, many Achronim hold that one doesn’t need Kavana, and some hold even by Derabanan’s one needs Kavana. <Ref>
The following Achronim hold that Mitzvot Derabanan don’t need Kavana: Magen Avraham 60:3 in name of Sh”t Radvaz 4:1094, Sh”t Mishpat Tzedek 2:62, and Knesset Gedolah 589, Chok Yacov 475:18, Eliyah Rabba 60:3, and Erech HaShulchan 60:1 (but only Bedieved), Shulchan Aruch HaRav 475:29 (who writes that preferably one should be strict). Reasons why Mitzvot Derabanan wouldn’t need Kavana: 1)Bach 475 says that the Rosh holds by Deoritta’s one needs Kavana like some Geonim but by Derabanan’s one doesn’t need Kavana. Seemingly, the Bach differentiates between Deoritta’s and Derabanan’s because by Deoritta a Safek is judged stringently and by Derabanan a Safek is judged leniently. Pri Megadim (Introduction to Brachot HaShachar D”H Od Ra’eti), Sh”t She’ilat Shmeul 8, Chaye Olam (Lech Lecha 26d), Sh”t Machane Chaim O”C 1:33 write similarly. 2) Sh”t Amudei Or 4:4, Shevilei David (Brachot pg 5c), and Sh”t Arugat HaBosem O”C 16:7 write that according to those who hold S”A ruled with certainty (Eliyah Rabba 213, Gra 60:9, and Mishna Brurah (Beiur Halacha D”H VeChen Halacha)) the only difference one can make is that Deoritta’s are more strict and so they require Kavana whereas Derabanan’s are more lenient and don’t require Kavana. The following Achronim hold that Mitzvot Derabanan need Kavana: Pri Chadash 475:4 explains that S”A holds by Derabanan’s one doesn’t need Kavana but disagrees and holds Derabanan’s need Kavana. Mikrei Kodesh of Rav Abulafiyah (quoted by Birkei Yosef 489:13), Eliyah Rabba 213:5, Mishna Brurah 60:10, and Gra 489 argue that S”A agrees that Derabanan’s need Kavana. Interestingly, Sh”t HaRemetz O”C 10:13 writes that even the opinion that holds Mitzvot don’t need Kavana, holds that Derabanan’s need Kavana. Sh”t Shemesh Tzedeka O”C 29 and Sh”T Bet Yitzchak E”H 2 pg 95b say that according to those who hold that Kavana is a Deoritta obligation will hold here that by Derabanan’s Kavana is needed since Derabanan is patterned after Deoritta’s. Kaf HaChaim 60:10 writes that according to Kabala Derabanan’s also need Kavana. </ref>
# Some say that by Mitzvot that involve speech like [[Kriyat Shema]] one needs Kavana even according to the Rishonim who hold Mitzvot don’t need Kavana. <Ref> Talmedei Rabbenu Yonah 7a (quoted by Bet Yosef 589) writes that those who hold Mitzvot don’t Kavana only that opinion by Mitzvot that have an action. However by Mitzvot that involve speech need Kavana according to everyone. </ref> However most Achronim hold that there’s no differentiation. <Ref> Many Achronim argue that in [[Rosh Hashana]] 28b the Gemara brings a proof that Mitzvot need Kavana from [[Kriyat Shema]] and according to the distinction of the Talmedei Rabbenu Yonah the Gemara should have rejected the proof saying the [[Kriyat Shema]] is different since it’s a mitzvah of speech including: Lechem Mishna (Megilah 2:5), Pri Chadash 589e, Turei Even ([[Rosh Hashana]] 28b), Sh”t Divrei Moshe 193, and Bear Yacov 589 pg 36b. </ref> Nonetheless, we pasken like the Rishonim who hold Mitzvot need Kavana. <Ref> The Derisha implies from the Tur (and S”A) who quote this dispute by [[Kriyat Shema]] (Siman 60) that the opinions who hold one doesn’t need Kavana shouldn’t also need Kavana by [[Kriyat Shema]]. Halacha Brurah 60:15 rules that S”A doesn’t hold of the Rabbenu Yonah’s distinction. </ref>
# Some say that Bedieved if one didn’t have Kavana but did the Mitzvah in the way that’s recognizable that it was done for the mitzvah (Shema with Brachot in middle of his Tefilah, [[Matzah]] in middle of Seder on Pesach, blowing Shofar on [[Rosh Hashana]]) one fulfills the obligation. <Ref> Chaye Adam 68, Mishna Brurah 60:10, and Halacha Brurah 60:17 write that if it’s clear from one’s actions that one was doing the Mitzvah Bedieved one doesn’t need Kavana. This is sourced in the Yerushalmi ([[Rosh Hashana]] 3; which is quoted by the Ran ([[Rosh Hashana]] 7a), Bet Yosef 589, and Magen Avraham 589:5) which says that someone standing outside a Shul and hears Shofar there’s a Chazaka that he had Kavana. </ref> Still, Lechatchila, one should have Kavana to fulfill the Mitzvah. <Ref> Mishna Brurah 60:10 and Halacha Brurah 60:17 </ref>
# Similarly, if a Mitzvah has a certain pleasure associated with it, like eating [[Matzah]] on Pesach, then one can fulfill his or her obligation even without Kavana. <Ref> [[Rosh Hashana]] 28a, Rashi ad loc., Shulchan Aruch Orach Chaim 475:4 </ref>
# Yet, if one regularly prays Arvit during the day and during the night repeats Shema to fulfill his obligation, and one time he prays Arvit during the night, he needs to have Kavana since he regularly doesn’t fulfill the mitzvah in his regular Arvit prayers. <Ref> Mishna Brurah (Beiur Halacha 60 s.v. VeChen Halacha), and Halacha Brurah 60:17 </ref>

==Mitzvot that require special Kavana==
# Besides Kavana that one has to fulfill the positive Mitzvah to say Shema, one needs to understand what one is saying in the first pasuk of Shema because of the Kabalat Ol Malchut Shamayim (acceptance of yoke of heaven) and Yichud Hashem (knowing the Hashem is one). <Ref> Sh”t Rashba 1:344 writes that even though one needs Kavana by every mitzvah by Shema and [[Shmoneh Esrei]] one needs also to think about the words. This is also the opinion of S”A 60:5 </ref> However, in the rest of Shema one only needs Kavana to say the words (not to be Metasek, accidentally doing the action). <Ref> Raah (Brachot 2e) writes that there’s three levels of Kavana; first is not to be Metasek to intend to do the action of the mitzvah such as reading the words of Shema even if his intention is to check that it’s written correctly, then second is Kavana to fulfill every mitzvah, and the third Kavana is to intend every word for Hashem as one is able. This is quoted by Sefer Hashlama, Sefer Meorot, Rav Avraham Alashvili, Shitah Mekubeset, Ritva all found on Brachot 13a, and Avudraham (Siddur Kol Hashana). S”A 60:5 rules that the first Kavana is sufficient for the rest of Shema and the third level of Kavana is needed for the first pasuk of Shema. This is also the opinion of many Achronim including Sh”t Radvaz 4:1094, Magen Avrham 60:4, Pri Chadash 60:5, Eliyah Raba 60:3, Pri Megadim A”A 60:4, Shulchan Aruch HaRav 60:5 and Halacha Brurah 60:17. </ref>

==Sources==
<references/>

Text of Brachot

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Yc60: fixed markup problem

'''Please note, that with all the [[brachot]] below, when reciting the actual [[Brachot|Bracha]] one should replace ה' אלקינו (Hashem Elokenu) with אדני אלהינו (Adonay Eloheinu).'''

==Mezonot==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם בורא מיני מזונות
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam Boreh Minei [[Mezonot]]. <Ref>Shulchan Aruch 168:6, Bet Menucha ([http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_19666_441.pdf Dinei Dvarim SheMevarchin Aleyhem Mezonot])</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who creates species of sustenance<ref name=[[Brachot]]/>
* For laws related to [[Mezonot]], see [[Wheat_and_grain_products]]

==Shehakol==
# Hebrew: ברוך אתה ה' אלקינו מלך העולם שהכל נהיה בדברו
# Transliteration: Baruch Atta Hashem Elokenu Melech HaOlam [[Shehakol]] (Ashkenazim:Neheyeh) (Sephardim: Neheyah) Bidvaro.<Ref>The RCA Artscroll Siddur pg 225 has the Ashkenazic pronunciation of the [[[[Brachot|Bracha]]]] with the word Neheyeh. However, Avodat Hashem LeBat Yisrael pg 314 records the Sephardic Minhag to say Neheyah.</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, through Whose word everything came to be.<ref name=[[Brachot]]>[http://berachot.org/hebrew/rishona.htm Berachot.org]</ref>

==Netilat Yadayim (Upon washing one's hands for bread)==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת ידים
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam, Asher Kid'shanu B'Mitzvotav, V'Tzivanu [[Al Netilat Yadayim]].<ref>Shulchan Aruch 158:1, Mishna Brurah 158:6</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who has sanctified us with his commandments, and commanded us regarding washing the hands.<ref>The Artscroll Weekday Siddur (Nachalat Shimon), p. 225 </ref>

==HaMotzei (Upon eating bread)==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם המוציא לחם מן הארץ
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam, [[HaMotzei]] Lechem Min HaAretz. <Ref>Mishna [[Brachot]] 35a, Rambam ([[Brachot]] 3:2), Shulchan Aruch 167:2</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who brings forth bread from the earth<ref name=[[Berachot]]>[http://berachot.org/hebrew/rishona.htm Berachot.org]</ref>

==Birkat Ilanot (Upon seeing a fruit tree bloom in the spring-time)==
* This [[Brachot|Bracha]] may only be said once a year<ref>The Artscroll Weekday Siddur (Nachalat Shimon), p. 228 </ref>
# Hebrew: ברוך אתה ה' אלקינו מלך העולם, שלא חיסר בעולמו דבר ,וברא בו בריות טובות ואילנות טובים ליהנות בהם בני אדם<ref> The Artscroll Weekday Siddur (Nachalat Shimon), p. 228 </ref>
# Transliteration: Baruch Atta Hashem Elokenu Melech HaOlam, Shelo Chisar BeOlamo Davar, Uvarah Vo Briyot Tovot Ve'ilanot Tovim, Lehanot Bahem Bnei Adam.
# Translation: Blessed are You, Hashem, our God, King of the universe, for nothing is lacking in His universe, and He created in it good creatures and good trees, to cause mankind pleasure with them.<ref> The Artscroll Weekday Siddur (Nachalat Shimon), p. 229 </ref>

==Sources==
<references/>

[[Category:Brachot]]

Shehakol

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Yc60: typo

Shehakol is a [[Bracha Rishona]] to be made before eating certain foods. In general, Shehakol is made on foods which do not grow from the ground. For the text, see the [[Text of Brachot#Shehakol | Text of Brachot]] page. The laws of Shehakol follow:

==Non-produce==
# The Bracha on meat, chicken, fish, eggs, milk, and cheese is Shehakol since these don't grow from the ground. <Ref>Gemara [[Brachot]] 40b, Shulchan Aruch 204:1 </ref>

==Candies==
# The Bracha for most candies is Shehakol because of the sugar unless there is a majority ingredient of a fruit or nut. <ref>Shulchan Aruch 202:15 rules that sugar is Shehakol. Therefore, Halachos of [[Brachos]] (Rabbi Bodner, chap 25, pg 455) writes that on candy the bracha is Shehakol unless there is a majority ingredient of a fruit or nut. </ref>
===Chewing Gum===
# According to most poskim, one should recite the beracha of shehakol before chewing gum. <ref> [http://www.torahmusings.com/2010/11/chewing-gum-bracha-or-no-bracha/ Rabbi Ari Enkin] on torahmusings.com </ref>

==Mushrooms==
# The Bracha Shehakol is recited over mushrooms. <ref> BI"H (Ben Ish Hai) Mattoh, halacha 6 (page 179) </ref>
==Chocolate==
# The common practice is to recite Shehakol on solid chocolate. If, however, one recited HaEitz or HaAdama, he need not recite another Bracha. <Ref> The Gemara ([[Brachot]] 38a) concludes that the correct Bracha on “Trima” is HaEitz. There appears to be a dispute amongst the Rishonim as to the identity of Trima. Rambam (Hilchot [[Brachot]] 8:4) writes that if one takes dates and mashes them into a paste, they remain HaEitz. Seemingly, Rambam understands that even if a fruit is entirely crushed, it retains its original Bracha (see, though Aruch HaShulchan 202:27-29).
* Rashi (38a s.v. Trima Mahu), though, writes that Trima refers to a fruit that has been somewhat crushed up. The Trumat HaDeshen (29) understands that Rashi holds that if a fruit is completely crushed up, its Bracha becomes Shehakol. This reading leads the Trumat HaDeshen to point out a contradiction in Rashi. Elsewhere (Yoma 81b s.v. Himlata), Rashi implies that if one completely pulverizes ginger, it does not lose its Bracha of HaAdama. The Trumat HaDeshen resolves this contradiction by suggesting that if a fruit normally is completely crushed, then it does not thereby lose its original Bracha, whereas if it is not normally crushed, it becomes Shehakol. Although the Taz (202:4) disputes this reading of Rashi and maintains that Rashi really holds like the Rambam, most authorities defend the Trumat HaDeshen’s interpretation (see Bei’ur Halacha 202:7 s.v. Temarim).
* S”A (O.C. 202:7) cites the Rambam’s view as authoritative, while the Rama writes that one should be concerned for the Trumat HaDeshen’s understanding of Rashi and recite Shehakol on a pulverized fruit if it is not normal to pulverize it. According to this analysis, chocolate should be HaEitz according to all opinions, because it is perfectly normal to pulverize a cocoa bean and turn it into a candy bar. Nonetheless, common practice is to recite Shehakol. Although Rav Shlomo Zalman Auerbach (Minchat Shlomo 1:91) remains flummoxed as to why this practice developed and maintains that chocolate essentially is HaEitz, other Poskim (see Sheivet HaLevi 7:27 and Teshuvot VeHanhagot 1:187) defend the practice. Since, though, there is firm basis to recite HaEitz on chocolate, one who did so ex post facto fulfills his obligation (VeZot HaBracha p. 103). For the same reason, one who recited HaAdama fulfills his obligation, since HaAdama covers anything that should properly require HaEitz (see [[Brachot]] 40a and S”A O.C. 206:1).</ref>
# Some Poskim hold that one should recite HaEitz on chocolate covered fruit, while others maintain that the correct Bracha is Shehakol. <Ref> The Laws of B’rachos (pg. 215 note 26) understands that Mishnah Brura (204:51) would consider the fruit to be the Ikar. Rav Hershel Schachter (oral communication; Halachipedia Article 5773 #8), however, explained that since the chocolate companies produce the chocolate covered fruits, it is clear that the chocolate is the Ikar, so the Bracha would be Shehakol. Be’er Moshe 1:7 agrees. </ref> Still others hold that two [[Brachot]] must be recited: Shehakol for the chocolate and HaEitz for the fruit.<Ref> Rav Moshe Feinstein (Igrot Moshe O.C. 3:31) assumes that chocolate is Shehakol and maintains that both parts are significant and thus require separate [[Brachot]]. The Laws of B’rachos (pg. 215 note 29), though, cites Mekor HaBracha (22), who argues that since chocolate essentially should be HaEitz, whether or not the fruit is ikar, the bracha is HaEitz. Rav Shlomo Zalman (cited in Halachos of Brochos p. 417 n. 61), though, explains that because the common practice has emerged to recite Shehakol on chocolate, one should disregard the fact that its bracha essentially is HaEitz. </ref>Finally, others say that one should make the Bracha on the majority. <ref> Halachos of Brochos p. 417 quoting Rav Shlomo Zalman Auerbach </ref> If, however, one ingredient is clearly preferred it is considered Ikar and the appropriate Bracha should be recited upon it.<Ref> Halachos of Brochos pg. 417 based on Mishna Brurah 212:1 </ref>
# The correct Bracha for chocolate milk or hot cocoa is Shehakol. <Ref> Halachos of [[Brachos]] Handbook (p. 28-9). Tosfot ([[Brachot]] 38a s.v. VeHa) write that even though the five grains normally are considered Ikar, the correct Bracha on beer is Shehakol. The Gr”a (comments to S”A 202:4) understands this to mean that all drinks other than wine and oil automatically are considered Shehakol regardless of other factors. As such, even if chocolate were in fact HaEitz, the correct Bracha on a chocolate-based drink would be Shehakol. Although Chazon Ish (O.C. 33:5) appears not to accept the Gr”a’s understanding, common practice seems to accord with the Gr”a. Shaarei Teshuva 202:19 quotes a dispute regarding the Bracha on coffee and tea and then adds that the Divrei Yosef writes that a chocolate based drink is Shehakol. </ref>
# The bracha on roasted coffee beans and cocoa powder is Shehakol. <Ref>
* Rava in Gemara [[Brachot]] 36b says that dry peppercorn and dry ginger don’t require a bracha, whereas moist peppercorn and moist ginger have a bracha. The Rif ([[Brachot]] 25b) and Rambam ([[Brachot]] 8:7) rule that moist ginger and peppercorn is HaAdama and dry ones don’t have any bracha because they are spices and not food. Tosfot ([[Brachot]] 36b s.v. BeRetivah) agrees that the bracha for the moist spices are HaAdama but they’re reason is that its not commonly eaten while dry.
* The Rosh ([[Brachot]] 6:6), however, distinguishes between moist ginger, which requires a HaAdama, and moist peppercorn, which requires HaEtz. He supports his contention from the Gemara that says peppercorn trees are obligated in Orlah, a law specific to trees. Rabbenu Yonah ([[Brachot]] 25b s.v. Pilpili) and Tur 202:18 agree.
* The Bet Yosef 202:18 quotes the Chiddushei HaRashba and Raavad as agreeing with the Rosh, and Rav Hai Goan agreeing with the Rif. Shaar HaTziyun 202:89 quotes the Raah and Gra as ruling like the Rosh in opposition to the Eshkol, Smag, and Bahag as holding like the Rif.
* The Rashba (responsa 1:400) defends the Rif who says that moist peppercorn is HaAdama because the peppercorn is primarily planted in order to be eaten as a spice with other foods. He says that it really should have been Shehakol (like Koreh) if not for the fact that it is also sometimes eaten while moist and so its HaAdama instead of HaEtz. Magen Avraham 202:35 and Mishna Brurah 202:82 quotes this explanation.
* Darkei Moshe 202:2 explains that the halacha should be to make HaAdama because after the fact if one made a HaAdama on a fruit one fulfilled one’s obligation. S”A 202:18 agrees. Bach 202:10 writes that such as is the minhag.
* Sh”t Shelat Yaavetz 2:142 writes that the bracha on roasted cocoa beans is HaAdama because its not planted primarily to be eaten that way. Machzik Bracha 204:3 quotes this. Birkat Hashem (vol 3, p. 41) explains that the Yaavetz compared cocoa beans to moist peppercorn, which is lowered from its status of HaEtz to HaAdama because its not planted primarily for that purpose. However, Birkat Hashem concludes that the bracha for cocoa powder or roasted coffee beans is Shehakol since nowadays no one eats them that way. </ref>

==Drinks==
# The Bracha on coffee and tea is Shehakol. <ref>Kitzur Shulchan Aruch 53:3 and Vezot HaBracha (pg 396-7) write that the bracha for coffee and tea is Shehakol. See the whole explanation [[Bracha on Coffee and Tea|here]]. </ref> Read the [[Bracha on Coffee and Tea|whole story about the bracha on coffee and tea here]].
# The Bracha on fruit juices are Shehakol. <ref>Shulchan Aruch 202:8 </ref>
# The Beracha on soda is Shehakol. <ref>Halachos of [[Brachos]] (Rabbi Bodner, chap 24, pg 451) writes that soda or other flavored beverages are different than water which only requires a bracha is one is thirsty rather in all cases these flavored beverages are Shehakol. </ref>
# The Bracha on beer is Shehakol. <ref>Shulchan Aruch 204:1 </ref>

==When should one make a bracha on water?==
# One only makes a Shehakol before drinking water and [[Boreh Nefashot]] after drinking if one drinks to quench one's thirst or assist digestion. <ref> Shulchan Aruch 204:7 writes only if one drinks water for one's thirst does one make a bracha. The source is found in Gemara [[Brachot]] 44a and Rambam ([[Brachot]] 8:1). Beiur Halacha 204:7 s.v. HaShoteh writes that drinking water in order to assist digestion is equivlant to dirnking for thirst. The [[Bracha Achrona]] on water also depnds on whether one is thirsty or not as rules the Shulchan Aruch 204:7 (see Sh"t Shevet HaLevi 9:42 who writes that the Ashel Avraham who writes that one always makes a [[Bracha Achrona]] is error.) </ref>
# However if one drinks water for any other reason such as
:* to swallow a pill or food <ref> Mishna Brurah 204:40 and Beiur Halacha 204:7 D"h HaShoteh </ref>
:* for medical purposes <ref> Sdei Chemed vol 5 pg 260 (quoted by The laws of [[Brachot]] by Rabbi Binyamin Forst pg 135); BI"H, Matot, 12 </ref>
:* to clear one's throat <ref> Shulchan Aruch 204:7 and Mishna Brurah 204:40 </ref>
:* drinking so that one can make a bracha (to remove oneself from doubt of [[Boreh Nefashot]] one wants to have a reviat of water)
# If one drinks any other beverage which provides taste or nutrition one makes a bracha whether or not one is thirsty. <ref> Mishna Brurah 204:42 </ref>
# If one drinks water in order to swallow a pill and to quench one's thirst, one must make a bracha. <ref> Mishna Brurah 204:42 writes that even if there's a slight thirst one makes a bracha. Accordingly, The laws of [[Brachot]] (by Rabbi Binyamin Forst pg 135) writes that drinking water to swallow a pill and to quench one's thirst requires a bracha. </ref>
# If one gets a slight benefit from the water then it's considered like one drank to quench one's thirst. <ref> Mishna Brurah 204:42 </ref>

==If one doesn't know the bracha of a food==
# If one doesn't know the bracha of a food, then one should say Shehakol, and after the fact it fulfills one's obligation of the bracha. <ref>Shulchan Aruch 204:13, Rama 202:18, Kitzur Shulchan Aruch 56:4</ref> However, this only applies if one has learned the halachot of [[Brachot]], however, if one hasn't one should ask a Rabbi what the proper bracha is (either call your local Rabbi or [mailto:ask@halachipedia.com email us at ask@halachipedia.com].<ref>Mishna Brurah 202:84 quoting Gemara [[Brachot]] 35a writes that if one hasn't learned the halachot of [[Brachot]] one shouldn't just make Shehakol on a food one doesn't know the bracha for. Similarly, the Kitzur Shulchan Aruch 50:2 writes that it is appropriate to make Shehakol if one can't figure out what type of food it is or if it is a food about which there is an unresolved dispute in the poskim. </ref>
# Additionally, if it is a food which can be exempted in the meal, it's preferable to have it in a meal, rather than just make a bracha of Shehakol. <ref>Mishna Brurah 204:60 quoting the Magen Avraham, Kitzur Shulchan Aruch 50:2</ref>

==Sources==
<references/>
[[Category:Brachot]]