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Grape Juice and Wine

2026-07-06T20:57:57Z

YitzchakSultan1: /* Beracha */

The details of the bracha on grape juice and wine and how they can be diluted are discussed below.
==Beracha==

#The Bracha on wine is [[HaGefen]].<ref>Mishna [[Brachot]] 35a, Shulchan Aruch O.C. 202:1, Kitzur Shulchan Aruch 49:1</ref>
#The Bracha on grape juice, whether or not it is pasteurized, is [[HaGefen]]. Diluted pasteurized grape juice is Shehakol and unfit for kiddush.<ref>Rav Shlomo Zalman Auerbach in Minchat Shlomo 1:4 explains that really wine is only hagefen if it can be intoxicating as we see by the laws of Nesachim (and is understood from the pasuk Bamidbar 28:7). However, grape juice that was pasteurized and can't be intoxicating is nonetheless hagefen since the cooking is considered a positive change that leaves it as edible and not something that would remove its bracha. However, once the pasteurized grape juice is diluted it can't be hagefen since that’s not wine. The idea that diluted wine is still hagefen (Rama 204:5) only applies to wine which is intoxicating. He explains that the same should be true for kiddush that diluted pasteurized grape juice is unfit since it was changed by cooking and the dilution can’t grant it the status of reconstituted wine since diluting doesn’t make it as good as pure juice. Halichot Shlomo v. 2 p. 218 9:12 writes that Rav Shlomo Zalman had a doubt whether grape juice from concentrate is shehakol.</ref> Some disagree and hold that diluted grape juice is also hagefen.<ref>[https://oukosher.org/content/uploads/2012/12/mes12.pdf Rabbi Yisrael Belsky (Mesorah v. 12 pp. 75-8)]</ref>
#If one wishes to mix grape juice with wine for kiddush, he may do so, even mixing 3 times more grape juice than wine.<ref>Rav Elyashiv (Shevut Yitzchok v. 4 p. 128 quoted in Dirshu 272:6).</ref>
#Grape juice from concentrate according to some poskim is hagefen,<ref>The Laws of Brachos p. 316 concludes that one should recite hagefen on reconstituted grape juice but shouldn’t use it for kiddush.</ref> while according to most other poskim the bracha is shehakol.<ref>Minchat Shlomo 1:4 concludes that diluted grape juice is shehakol. Or Letzion 2:20:21 writes that grape juice from concentrate is shehakol since once it is turned into a syrup it is no longer hagefen. Vezot Habracha p. 393 concludes that grape juice from concentrate or reconstituted is shehakol. He cites the Minchat Shlomo. The Halachos of Brachos p. 445 seems to agree.</ref>
#Diluted grape juice even with a little water according to some poskim is shehakol<ref>Minchat Shlomo 1:4. Vezot Habracha c. 12 p. 116 quotes that Rav Elyashiv agreed and explained that adding even a little water can make it shehakol. However, adding a few drops doesn't change the bracha.</ref>, while according to others is hagefen as long as the taste is still like regular grape juice excluding any added sugars or flavors.<ref>Or Letzion 2:20:18 writes that grape juice is like wine for dilution and is still hagefen as the taste didn't change without the aid of any added sugars or flavors.</ref>
#Diluted wine is hagefen according to Ashkenazim as long as it still has 16% of pure wine.<ref>Rama 204:5, Mishna Brurah 204:31-32</ref> However, Sephardim hold that the bracha is shehakol unless there is a majority of undiluted wine.<ref>Shulchan Aruch 204:5, Kaf Hachaim 204:33 based on Pri Megadim E"A 16</ref>

==Mevushal (Cooked Wine)==
See [[Kosher Wine: Yayin Nesech, Stam Yeinam, and Maga Akum]] for details.

#There is a debate among the poskim whether pasteurized wine has the status of cooked wine in Halacha with respect to Magah Akum.<ref>Rav Moshe Feinstein (Sh"t Iggerot Moshe YD 2:52) held that pasteurized wine is considered cooked and therefore is permitted even if it was touched by a non-Jew or a Jew who publicly desecrates Shabbos. However, according to Rav Elyashiv (Kovetz Teshuvos 1:pg. 112) and Rav Shlomo Zalman Auerbach (Minchas Shlomo 25) pasteurized wine is not considered cooked in halacha in regards to being touched by a non-Jew. Chacham Ovadia Yosef (Sh"t Yabia Omer YD 8:15) writes that if necessary one can rely on the opinion of Rav Moshe Feinstein.</ref>
#The bracha on cooked wine or pasturized wine is Hagefen.<ref>Shulchan Aruch 272:8, Yachava Daat 2:35</ref>

==Bracha Achrona==

#A person who drinks a reviyit of wine afterwards has to recite a bracha achrona of [[Al Hagefen]]. Because there is a dispute whether the bracha achrona is recited for a kezayit or a reviyit a person should endeavor to only have less than a kezayit and not recite a bracha achrona or more than a reviyit and recite a bracha achrona. If a person did have in between a kezayit and a reviyit one shouldn't recite a bracha achrona.<ref>Shulchan Aruch 210:1. There are three opinions in the rishonim about the amount of wine necessary to recite a brach achrona. The Rambam (Brachot 3:12) holds that a person doesn't recite a bracha achrona on drinks unless one drank a reviyit. Tosfot Sukkah 26b s.v. vlo holds that one has to recite a bracha achrona for drinks even if one just drank a kezayit. They even entertain the possibility that there's no bracha achrona unless one drinks a Kebeytzah. Tosfot Brachot 39a s.v. besar holds that if one drank a cheekful (melo lugmav) one should recite a bracha achrona. Rosh Brachot 7:24 concludes to avoid any doubt a person should either drink less than a kezayit or more than a reviyit. Shulchan Aruch 210:1 agrees.</ref>

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

Kiddush

2026-07-06T01:58:39Z

YitzchakSultan1: /* What to Use for Kiddush */

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[[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|kiddush]] 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 halachot of Kiddush of [[Shabbat]].<ref>Mishna Brurah 271:2, Nitei Gavriel ([[Yom Tov]] vol 2, 29:1)</ref> In addition, Chazal instituted that [[Kiddish|kiddush]] be made over a cup of wine.<ref>The Gemara (Pesachim 106a) states that the [[Kiddish|Kiddush]] 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|Kiddush]] over the cup of wine is Derabbanan. Tosfot's second opinion holds saying [[Kiddish|Kiddush]] over a cup of wine is Deoraitah, but drinking it is Derabbanan. </ref>
#Some authorities hold that the biblical obligation is discharged with the [[prayer]] in Shul and that the [[Kiddish|kiddush]] at home is entirely Derabbanan.<ref>Magen Avraham 271:1 writes that since the Rambam and Tosfot hold that the deoraita part of [[Kiddish|Kiddush]] 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 Be'er 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|Kiddush]]. Chatom Sofer (OC 1:17 and 1:21) emphasizes that since a person intends to fulfill the mitzvah properly according to the halacha, it is like one had intent not to fulfill one's biblical mitzvah in davening. The Mishna Brurah (Biur Halacha s.v. miyad) is also bothered with the Magen Avraham given that there is a requirement to mention yetziyat mitzrayim at kiddush, and one does not do that during shemoneh esreh.

There is a dispute whether a women's lighting [[Shabbat]] candles can fulfill [[Kiddish|Kiddush]] deoraita, Sh"t Mishneh Halachot 7:37 holding that it can fulfill the Deoraita 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 [[reviyis|revi'it]] of wine in order to be valid.
##The amount of a [[Revi'it]] is open to dispute:
##According to Rav Chaim Naeh, 3.2 fluid ounces is sufficient.
##According to Rav Moshe Feinstein, on Friday night (when the obligation of kiddush is biblical), 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|revi'it]]. Most say that one need only drink a Melo Lugmav (lit: a cheekful), which amounts to slightly more than half of a revi'it, but some say that one should preferably drink a [[Revi'it]].<ref>*What is the minimum amount of wine one should drink for [[Kiddish|Kiddush]]? 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. Additionally in opposition to the Or Letzion, the Brisker Rav (Chametz Umatzah 7:9 s.v. vhanireh cited by Dirshu 472:35) explains that there's no initial mitzvah to have a full reviyit for every kos shel bracha, but rather it is a unique halacha for the four cups of the seder. 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|kiddush]]. 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|kiddush]], 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>

==Kiddush in Shul==

#In the days of the gemara, the Rabbis instituted saying [[Kiddish|kiddush]] 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 discusses the custom to recite 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. Rashba responsa 1:37 and Maharam Chalavah Pesachim 101a agree. Nonetheless, the Bet Yosef writes that the more proper minhag is not to say Kiddush in Shul. Shulchan Aruch 269:1 rules that some have this practice to say Kiddush in shul, but that it is better not to. Mishna Brurah 269:5 writes that the common minhag is to say Kiddush in shul, and that 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 actually encouraged to say Kiddush in shul. If that is not the case, then a shul which doesn't yet have an established minhag shouldn't say kiddush in shul, but if their minhag is to say it then they may continue to do so.

*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.
*See Chazon Ovadia (vol. 2 pg. 1) where he says that a community were everyone can be assumed to do kiddush at home, should not make kiddush in shul, but if this is not the case, then they should make kiddush in shul so that they can at least fulfill their obligation in kiddush mideorayta. He explains that the proper procedure would be to give the wine to a katan to taste to make sure it would not be considered a beracha levatalah. But also mentions that if the chazzan were to drink a reviet, that would also work as this can be considered kiddush bemakom seudah.
</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|kiddush]] in shul shouldn't drink from the wine<ref>Shulchan Aruch 269:1. He explains that since one can only fulfill his obligation of kiddush in the context of a meal - אין קידוש אלא במקום סעודה - the one making kiddush in shul won't be able to fulfill his obligation (since he's not eating in the shul) and thus he shouldn't drink the wine (since there is a prohibition to eat or drink before kiddush).</ref> but rather give it to children to drink.<ref>Shulchan Aruch Orach Chaim 269:1, Magen Avraham 269:1, Mishna Brurah 269:1, Yalkut Yosef 269:2.

In general there is a prohibition of causing a minor to violate a prohibition. This is known as the isur of "ספייה בידיים". See Shulchan Aruch OC:343, as well as gemara shabbat 121a and yevamos 114a. Thus here it should seemingly be problematic to give a katan the wine, just like it is asur for the adult to drink the wine (since it's asur to drink before kiddush and one doesn't fulfill their obligation of kiddush outside the context of a seudah).

The Magen Avraham 269:1 gives several reasons to explain why it is permitted to give the wine to a katan:

(1) Since eating before kiddush is a prohibition implied from a mitzvah, it isn't an issue of feeding something forbidden to children. (Yalkut Mefarshim on Ran Yoma 3a agrees.)

(2) According to the Geonim it is permitted to just have the cup of kiddush without the meal there, and for children that is sufficient to rely upon.

(3) There is no other viable alternative (אי אפשר בעניין אחר).

(4) According to the Rashba and Ran, it is permitted to feed a child a rabbinic prohibition (see Bet Yosef O.C. 343:1). While there may still be a concern in general of דילמא אתי למיסרח (perhaps the child will come to do the wrong thing even when they are older), this latter concern is mitigated if either we are giving them the isur because they need it (צרכו של תינוק), or if it isn't done בקביעות (with permanence; such as here, where it is possible that guests will show up to shul who need to rely upon the kiddush at shul and so they'll drink the wine).

(5) Since the prohibition is only related to time and not intrinsic to the food, it is permitted to feed to children. (Meor Yisrael Yoma 78b agrees.)</ref>
##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.<ref>The Magen Avraham cites a debate between the Bach and the Ritva on this question. The Bach thought that one should davka give the wine to a child who is not yet הגיע לחינוך (under the age of instruction), because that way it is less bad that he is drinking before kiddush. However, the Rashbah thought that giving it to such a child would constitute a bracha l'vatala (bracha in vein), since he isn't obligated in kiddush, and so one should davka give the wine to a katan who is הגיע לחינוך. </ref>
##If it is 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|kiddush]]. Then he can still recite kiddush at home for his family members.<ref>Mishna Brurah 269:1</ref>
##Some say it is sufficient that the children drink a little bit, and they need not drink a full Revi'it.<ref> Chazon Ovadia Shabbat v. 2 p. 1</ref>
#The minhag is to stand for [[kiddish|kiddush]] in shul.<ref>Rama 269:1 </ref> It is a segulah that one's knees won't feel tired.<ref>Mishna Brurah 269:6</ref>

==Kiddush at night==

#On Friday night, one should hurry home after shul to bring in the [[Shabbat]] and not tary in conversation at shul.<ref>Yalkut Yosef [[Shabbat]] 1 271:1. See also Tur (very beginning of siman 271) who uses the language of ״ימהר לאכול מיד״. </ref>
#Kiddush at night is considered greater than the Kiddush of the day.<ref>The Ran on Gemarah Pesachim 106a says that the [[Kiddish|Kiddush]] of the night is Deoraita 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|kiddush]] 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|Kiddush]] is Vayichulu (which are pesukim said based on Minhag), the Borei Pri Hagefen and then Mikadesh 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 of this pasuk, and don't say the entire first part quietly<ref>The verse (bereishis 1:31) begins with the phrase: "וַיַּ֤רְא אֱלֹקים֙ אֶת־כָּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד" - and G-d saw everything He had made, and behold it was very good.</ref>, 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. Chatom Sofer OC 1:51 explains the minhag is based on the fact that we want to mention yom hashishi before vayichulu hashamayim since there’s an acrostic of Hashem’s name of the first letter of each of those four words. But since we don’t want to mention only two words from a pasuk since it is meaningless we include a whole phrase. However, we don’t want to say the whole pasuk since the midrash says that there’s a reference to death in the beginning of the pasuk. [http://www.havabooks.co.il/sms.asp?cat=6 Rav Aviner] Nefesh Harav (p. 159) quotes Rav Soloveitchik as having the practice to say the beginning part of the pasuk quietly to himself. He also cites this as the practice of the Steipler (Orchot Rabbenu v. 1 p. 109).</ref>

==Kiddush of the Day==

#The text of [[Kiddish|kiddush]] during the day is just Borei Pri Hagefen.<ref>The Gemara Pesachim 106a states that the primary [[Kiddish|Kiddush]] is at night, but there's also a [[Kiddish|Kiddush]] of the day. Even though it seems to be Deoraitah, 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|Kiddush]] during the day is only Rabbinic. The gemara concludes that the text of such a [[Kiddish|Kiddush]] is just Borei Pri [[HaGefen]]. Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 codify this as halacha. </ref>
#However, many have the minhag to say Pesukim before saying the Bracha.<ref>While this is a common practice, there were some poskim who felt that adding pesukim was improper, because it confuses people as to what is truly the "kiddush" and what is just a nice add-on. The essense of kiddush on shabbat day is just borei pri hagafen, and they felt that it was important to highlight that. See Dirshu Mishna Brurah (siman 289 ft. 4) that cites this position from the Chazon Ish and Rav Chaim of Brisk.</ref>
##Some say two paragraphs, "Veshamaru" and "Zachor".<ref>Mishna Brurah (289:2)</ref>
##Others have the minhag to add another paragraph before these, starting with "Im tashiv Mishabbat Raglecha," which are the Pesukim in Yeshaya which discuss the sanctity of shabbat.
##While many have the practice to say just the last phrase of "Zachor", which begins with "Al cen berach", this is potentially problematic because it is not a complete verse.<ref>Mishna Brurah (289:2)</ref>

==Pouring Off==

#A person shouldn’t pour off to the other cups between the kiddush and drinking. However, if he is sick and worried about others drinking from his cup, then he may pour off before drinking, but should make sure to leave at least a reviyit in his cup after the pouring.<ref>*Piskei Teshuvot 271:32 quotes the Mishnat Yosef 4:35 who says that initially one shouldn't pour off before drinking because one should drink from a cup with a reviyit and also so that it shouldn't look like a disgrace to the mitzvah (bizuy mitzvah, see Mishna Brurah 296:4 and Eliya Rabba 271:23). However, if he’s sick he can pour off some and then drink from the cup which still has a reviyit. [https://www.yutorah.org/sidebar/lecture.cfm/898548/rabbi-hershel-schachter/berachos-92-47a-kiddusha-rabba-ii-bracha-al-hakos-ad-sheyitom-hamevarech-answering-amen/ Rav Hershel Schachter (Brachot Shiur 92 min 44)] agreed that one shouldn’t pour off so much that there’s not a reviyit left before you drink. He holds like the Magen Avraham as will be explained.
*Should the cup one drinks from have a reviyit? Tosfot Pesachim 105b s.v. shema writes that one must drink from a cup that has a reviyit and not pour off some of the cup into another cup and drink. Agudah Pesachim 10:84 and Ritva Pesachim 105b s.v. shema agree. Magen Avraham 271:24 rules like Tosfot. Mishna Brurah 271:51 agrees. Shulchan Aruch 271:11 seems not to hold like Tosfot but see Eliya Rabba 271:23 who defends Shulchan Aruch but also accepts Tosfot. Korban Netanel Pesachim 10:200 writes that in fact the Rosh, Rabbenu Yerucham, and Shulchan Aruch disagree with Tosfot and you don’t have to drink from a cup with a reviyit. Netiv Chaim 271:11 agrees. Rabbi Akiva Eiger Pesachim 105b discusses whether the proof of the Korban Netanel is conclusive.</ref>
##Some poskim allow pouring off wine for guests before he drinks from the kiddush cup (as long as one is careful to keep a reviyit in the cup).<ref>Dor Hamelaktim (v. 1 p. 652) quotes Rivevot Efraim 1:194 and Zeh Hashulchan (2:190 s.v. im) as allowing this practice, but notes that Rav Chaim Kanievsky disagreed.</ref>
#The one reciting kiddush doesn't have to pour off into their cups unless their cups are invalid for kiddush (e.g. they drank from them already). In such a case, the one reciting kiddush can pour off from his cup into the others so that they are considered valid for kiddush.<ref>Tosfot Pesachim 106a s.v. gachin, Tosfot Brachot 47a s.v. ein, Rosh Pesachim 10:16, Rosh Brachot 7:15, Shulchan Aruch OC 271:17</ref>

==Listening to Kiddush==
===Should Those Listening Also Drink?===
#Those listening to kiddush don't have to drink to fulfill their obligation, but it is a mitzvah for them to drink.<ref>Eruvin 40b and Pesachim 108b imply that only the one making kiddush needs to drink and no one else, but Pesachim 106a and perhaps 108b imply that everyone listening should drink. The Rosh (Pesachim 10:16) writes that although each person listening to kiddush doesn't need to drink wine to fulfill his obligation, there is nonetheless an added mitzvah to do so. Maharam Chalavah Pesachim 101a holds those listening don't need to drink. Tosfot Pesachim 99b s.v. lo originally assumes that those listening to the kiddush don't need to drink but afterwards questions that assumption. The Rambam Shabbat 29:7 implies that there is an obligation for everyone to drink. Maggid Mishna 29:7 just adds that those listening don't need to drink a melo lugmav. Shulchan Aruch OC 271:14 rules like the Rosh that as long as the one reciting kiddush drinks that is sufficient for everyone to fulfill their obligation, but that it is a mitzvah for them to drink. Mishna Brurah 271:83 agrees.</ref>
##Any amount is sufficient in order to get this mitzvah.<ref>The Levush 271:14 writes that those listening should drink a melo lugmav. However, the Maggid Mishna Shabbat 29:7 writes that those listening only need to drink a bit and not melo lugmav. The Taz 271:17, Eliya Rabba 271:29, and Mishna Brurah 271:71 follow the Maggid Mishna, that even a "טעימה בעלמא" (lit: a taste) is enough to achieve the מצוה מן המובחר (ideal mitzvah).</ref>
#Some say that for daytime kiddush, those listening must drink from the kiddush cup, while others disagree.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/856129/rabbi-hershel-schachter/inyonei-sefiras-haomer-nowadays-women-before-kiddush-beit-din-bein-hashmashos-shomea-keoneh/ Rav Schachter Inyonei Sefirat Haomer 5776 towards the very end] quoted the Torah Temimah, Netsiv (see Haemek Shayla 54:4), and Rav Velve Soloveitchik that one doesn’t fulfill one’s obligation if one doesn’t drink wine at the kiddush of the day specifically since it really is only a birchat hanehenin and not a bracha of a mitzvah. However, in [https://www.yutorah.org/sidebar/lecture.cfm/898548/rabbi-hershel-schachter/berachos-92-47a-kiddusha-rabba-ii-bracha-al-hakos-ad-sheyitom-hamevarech-answering-amen/ Brachot Shiur 92 (min 23)] he quoted that Rav Chaim was upset with this chiddush of the Netsiv and not everyone has to drink at the daytime kiddush. Teshuvot Vehanhagot 3:243 cites this dispute between the Brisker Rav and Rav Chaim. See Teshuvot Vehanhagot 1:264 and Piskei Teshuvot 289 fnt. 24 for more sources.</ref>

=== Waiting to Drink ===
#Those who are listening to the kiddush shouldn't drink until the one making the kiddush drinks.<ref>Gemara Brachot 47a</ref>
#However, if they each have their own cup (see below section) they may drink without waiting.<ref>Yerushalmi Brachot 6:1, Tosfot Brachot 47a s.v. ein, Tosfot Pesachim 106a s.v. gachin, Rashba Brachot 47a s.v. amar, Maharam Chalavah Pesachim 106a s.v. chazyey, Shulchan Aruch 271:16</ref>
===Everyone with their Own Cup===
#Those listening don't need their own cup of wine. They can simply drink from the kiddush cup (see below section) if they want to fulfill the mitzvah of drinking wine at kiddush.<ref>Shulchan Aruch 271:14</ref>
#However, if they do have their own cups that are valid for kiddush, then we view it as if they are all reciting kiddush over their own individual cups, and thus they need not drink from the actual kiddush cup.<ref>Rosh Pesachim 10:16 writes that the wine in each person's cup has to be fixed and not drunk from beforehand in order for them to use it for drinking at kiddush even though they aren't reciting the kiddush. He explains that since they are listening to kiddush and going to drink wine from their own cup it is considered as though they are reciting their own kiddush over their own cup. If so that cup should be valid for kiddush. Tosfot Pesachim 106a s.v. hava, Tosfot Brachot 47a s.v. ein, Rashba Brachot 47a s.v. amar, Tur 182:4, and Ohel Moed 6:6 cited by Bet Yosef 182:2 agree. The Shulchan Aruch O.C. 271:17 accepts the Rosh.
*The Tiferet Shmuel on Rosh Pesachim 10:15:10 seems to have another understanding of the Rosh in which he assumes that those who are listening to the kiddush and have their own cups don't need their cups to be valid for kiddush and may be drunk from beforehand (like the Raah). However, the Divrei Chamudot Pesachim 10:15:36 understood the Rosh as above.</ref>
##Some are more lenient and say that this is true even if their individual cups are not valid for kiddush.<ref>The Raah cited by Bet Yosef 182:4 writes that those listening don't have to have valid cups for kiddush. The Shulchan Aruch O.C. 182:4 cites that opinion as a minority view.</ref>
===Everyone Drinking from the Same Kiddush Cup===
# If the one who made kiddush drank and then gave it to everyone else at the table their drinking is considered like drinking from the ''kos shel bracha'' (Heb. כוס של ברכה; lit. cup of blessing) since it is all one series of drinking and it isn't considered as though the cup is invalidated (Heb. פגום; trans. ''pagum'').<ref>Mishna Brurah 182:24. Shaar Hatziyun 271:89 explains that even though generally speaking, once one drinks from a cup it becomes "פגום" (lit: blemished), and one should not make a bracha on such a cup, nevertheless if they are drinking from the kiddush cup it is viewed as just a continuation of the drinking began by the one who made kiddush, and so it is not considered to be like drinking from a כוס פגום (lit: blemished cup).</ref>

===Requirements for Hearing Kiddush===
# One who hears kiddush must understand the words of the one making the blessing.<ref> Hacham Ovadia (Hazon Ovadia, Volume 2, Page 18) writes that a Sepharadi who does not understand kiddush in an Ashkenazic or Yemenite accent can not fulfill the obligation via shomea ke'one in such a way. </ref>

==The Cup for Kiddush==

#Some authorities say that one may not use a plastic or paper cup for [[Kiddish|kiddush]]. However, many authorities permit them, 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 81 footnote 3) relates how in personal conversation with Rav Moshe he was told that this doesn't depend on the quality of the plastic at all. [https://www.yutorah.org/sidebar/lecture.cfm/899518/rabbi-hershel-schachter/berachos-101-50b-51b-kos-shel-beracha-chay-malei-shetifa-hadacha-disposable-cups-/ Rav Hershel Schachter (Brachot Shiur 101 min 25-30)] agrees with Rav Moshe.

*However, 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 mitzvah. Shevut Yitzchak (vol 1, 4:5, pg 48) in name of Rav Elyashiv and Chazon Ovadyah ([[Shabbat]] vol 2 p. 56) 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 that practice, though he writes that he doesn't necessarily think that it helps the issue.</ref> After the fact, one fulfilled one's obligation even if one holds that one shouldn't use a disposable cup.<ref>Mishna Brurah 183:10 writes that the entire concept of having a proper cup for kiddush is important initially (lechatchila) but after the fact (b'dieved) it isn't critical and one still fulfills one's obligation without it. Therefore, [https://www.yutorah.org/sidebar/lecture.cfm/899518/rabbi-hershel-schachter/berachos-101-50b-51b-kos-shel-beracha-chay-malei-shetifa-hadacha-disposable-cups-/ Rav Hershel Schachter (Brachot Shiur 101 min 25-30)] explained that Rav Moshe, who invalidated a disposable cup for kiddush because it is like it is already broken, would agree that if one nevertheless used such a cup one has still fulfilled their obligation.

*Rashba 51a s.v. ha writes that if a person doesn’t have one of the four major rules of a kos shel bracha a person doesn’t fulfill their obligation, the others are enhancements initially. Meiri 51a s.v. asara quote some who said that they are all only critical initially. Mishna Brurah 183:10 implies that we follow the Meiri. Maaseh Rav n. 86 follows the Rashba that it would prevent fulfilling one's obligation.</ref>
#The cup of [[Kiddish|kiddush]] should be rinsed out before being used if it isn't already clean.<ref>The Gemara Brachot 51a establishes that the kos shel bracha should be cleaned on the inside and outside before it is used. Shulchan Aruch OC 183:1 codifies this gemara but adds that it is only necessary if the cup is dirty, but if it is clean then it doesn't need to be rinsed 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>
##According to Kabbalah, even if the cup is clean, one should still rinse it both inside and outside.<ref>Kaf Hachaim 183:4</ref>
#Some say it is a nice practice to surround the kiddush cup with six small cups of wine. The minhag is to not be concerned for this opinion.<ref>Gra in Maaseh Rav n. 174 states that it is nice to have six small cups surrounding the main kiddush cup. His reason is that this is the practice of Itur of the Gemara Brachot 51a and even though the gemara says we don't have that practice the gemara only meant that it isn't critical but it is still a nice practice. Kaf Hachaim 183:3 writes that it isn't our practice since we try to follow the other explanation of Itur is having talmidei chachamim around the table, which isn't always possible but when it is that's the main method to add significance to the kiddush. </ref>
#The kiddush cup should be full.<ref>Gemara Brachot 51a, Shulchan Aruch OC 183:2</ref>
##If a person is afraid of spilling, it is sufficient that it is almost full (e.g. 1/4 inch below the top).<ref>Taz 183:4 writes that the practice of not filling up the cup to the very top is because of a concern that it will spill and make a mess. Kaf Hachaim 183:13 adds to the Taz that it isn't considered not full if it is almost full. Similarly, Rabbenu Yonah 37b s.v. al writes that even if the cup isn't completely full it is considered full for a kos shel bracha. [https://www.yutorah.org/sidebar/lecture.cfm/899518/rabbi-hershel-schachter/berachos-101-50b-51b-kos-shel-beracha-chay-malei-shetifa-hadacha-disposable-cups-/ Rav Hershel Schachter (Brachot Shiur 101 beginning)] quoting Rav Shlomo Zalman Auerbach</ref>

==Eating before Kiddush==

#It is Rabbinically<ref>Mishna Brurah 271:11 writes that the prohibition is only Rabbinic. </ref> forbidden to eat or drink anything, even water,<ref>[[Maggid]] Mishna (Hilchot [[Shabbat]] 29:5) explains that the Rambam holds that drinking water before [[Kiddish|Kiddush]] 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 O.C. 271:4 rules that even water is forbidden. </ref> before making [[Kiddish|kiddush]] once the time for [[Kiddish|kiddush]] has come.<ref>Pesachim 106b records a dispute whether one who tasted food before [[Kiddish|Kiddush]] can still make [[Kiddish|Kiddush]]. Bet Yosef 271:4 understands from there that everyone agrees that initially (lechatchila) it is forbidden to eat or drink before [[Kiddish|Kiddush]]. Rambam (Hilchot [[Shabbat]] 29:5), Tur and Shulchan Aruch 271:4 all rule that it's forbidden to eat before making [[Kiddish|Kiddush]]. </ref> This applies to both the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:13. See Rambam (hilchot shabbat 29:10) who holds that it is forbidden to eat/drink before kiddush shabbat-day, just as Friday night. However, the Ra'avad (hasagot to 29:10) vehemently disagrees ("בחיי ראשי אם מסברא אמרה לא סבר מימיו סברא פחותה מזו"). Shulchan Aruch 289:1 sides with the Rambam. </ref>
##Some explain the reason is because of the general prohibition to eat before performing a time-sensitive mitzvah that one is obligated to perform.<ref>Levush 271:4, Ateret Tzvi 271:3, Mishna Brurah 271:11</ref>
##Others contend that it is based on [[kavod Shabbat]], honoring Shabbat, to refrain from eating before acknowledging and declaring the sanctity of the day.<ref>Aruch Hashulchan 271:12</ref>
##A third suggestion is based on the pasuk: ״וקראת לשבת עונג״ (and you shall call the shabbat a delight)<ref>Yeshaya 58:13</ref>. We understand the phrase "and you shall call the shabbat" to refer to making kiddush, and the phrase "delight" to refer to eating and drinking, and conclude that kiddush must precede "delighting", just as comes first in the pasuk.<ref>Igrot Moshe OC 4:63 s.v. aval af explains based on the Rashbam and Tosfot (Pesachim 101a) that the prohibition to eat before kiddush is built on the idea of וקראת לשבת עונג - במקום קריאה שם תהא עונג - that the meal may only be had where kiddush is recited and not elsewhere or beforehand.</ref>

=== When the Prohibition Begins ===
#Friday night:
##If one takes [[Shabbat]] upon oneself early, it's forbidden to eat before making [[Kiddish|kiddush]].<ref>Magen Avraham 271:5 in name of the Bach writes that if one accepted [[Shabbat]] early, it is forbidden to eat before making [[Kiddish|Kiddush]]. Mishna Brurah 271:11 agrees.</ref>
##If one doesn't take [[Shabbat]] upon oneself early, then the prohibition begins once the sun sets.<ref>Magen Avraham 271:5, Mishna Brurah 271:11, and Ben Ish Chai Bereshit 17 write that the prohibition begins at [[Bein HaShemashot]]. </ref>
###Sephardim are lenient until the end of Ben Hashemashot (13.5 minutes after sunset).<ref>[https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 12)] explained that there's many reasons why it is permitted to drink water after accepting Shabbat during Ben Hashemashot.

(1) The acceptance of Shabbat of an individual isn't a full acceptance that would make everything forbidden.

(2) Bein Hashemashot might be like the day, especially since we might follow Rabbi Yose who holds that it is day until the end of Ben Hashemashot.

(3) According to Rabbenu Tam, it is still the day.

(4) He understands the Rambam's shita to be that one can drink anything besides wine before Kiddush.</ref>
#Shabbat day:
##Once one davens shacharit, they are obligated in kiddush, and the prohibition kicks in.<ref>Mishna Brurah 286:7 citing the Magen Avraham and the Bach. Before one davens shacharit, while the prohibition of eating before kiddush has not yet begun, there is a separate prohibition in effect of eating before davening. However, with respect to this latter prohibition, it is permitted to drink water. See Tur siman 289 who cites the practice of his father, the Rosh, who would drink water before davening on shabbat morning. He explains that this is allowed since drinking water before davening is not asur, and the obligation of kiddush does not begin until after shacharit.</ref>

=== Drinking Water ===
#It is forbidden to drink water before kiddush Friday night.<ref>Shulchan Aruch O.C. 271:4. See above section on "eating before kiddush".</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 271:13 agree. However, Ben Ish Chai Bereshit 17 is more stringent and only permits if one was fasting and only during [[Bein HaShemashot]]. </ref>
#If one is thirsty, it is permissible to drink water before [[Shacharit]] on [[Shabbat]] day, since the obligation of [[Kiddish|kiddush]] 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 ===
#Someone who is sick and needs to eat before davening on Shabbat, (according to Ashkenazim) should recite Kiddush before eating, unless they don't need to 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 first, 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, and that way he won't be obligated to make kiddush.</ref>
##According to Sephardim, it isn't necessary to make kiddush in any event.<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>
#If someone needs to eat after Shacharit before Mussaf, they should make kiddush first.
##If they don't have wine or another drink (חמרא מדינא) upon which to make kiddush, they still may eat fruit or mezonos foods.<ref>Shemirat Shabbat Kehilchata 52:15. Mishna Brurah 286:9 in the name of the Eliyah Rabah.</ref>

=== Children ===
#It is permitted for children to eat before kiddush both by night and day. This applies even if they have reached the age of chinuch.<ref>Shemirat Shabbat Kehilchata 52:18 is lenient, since the prohibition of eating before kiddush is not a prohibition on the food itself (איסור חפצא) but rather just on the person not to eat at this time (איסור גברא). We can therefore be more lenient with respect to the prohibition of ספייה (abetting a minor in the performance of a prohibition), and since the child needs the food, it is permitted.</ref>

=== Women ===
#A woman who usually davens Shacharit before eating should also do so on Shabbat. She may drink before davening just like men.<ref>Shemirat Shabbat Kehilchata 52:13</ref>
##If she's sick and needs to eat before davening, she does not have to recite kiddush.
#However, if she usually does not daven Shacharit at all, or if she usually davens after she eats (because she relies on the opinion that she only has to recite some request from Hashem in order to fulfill the mitzvah of davening), then she should recite kiddush before eating.<ref>Shemirat Shabbat Kehilchata 52:13</ref>
##In an extenuating circumstance when she's weak and has no wine, she may eat without kiddush.<ref>Shemirat Shabbat Kehilchata 52:13 quoting Minchat Yitzchak 4:28:3, who includes a factor of relying on Maharam Chalavah that women are not obligated in Kiddush during the day.</ref>

==Eating before Mussaf==

#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|kiddush]].<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 recite [[Kiddish|kiddush]] and have a [[Revi'it]] of wine or eat a [[Kezayit]] of baked [[mezonot]] (cakes and cookies) in order to fulfill [[Kiddish|kiddush]].<ref>Magen Avraham 286:1, Beiur Halacha 286:3 s.v. Achilat, Mishna Brurah 286:7, Shemirat Shabbat KeHilchata 52:17</ref> It is good practice to repeat kiddush at the bread meal if he recited kiddush the first time before Mussaf.<ref>Shemirat Shabbat Kehilchata 52:16 citing Yabia Omer 5:22:4 relying on the opinion that the mitzvah of Kiddish doesn't apply until after Mussaf.</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|Kiddush]], 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|kiddush]] before nightfall if one accepts upon oneself [[Shabbat]] early.<ref>Magen Avraham writes that [[Kiddish|Kiddush]] 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 needs to make Kiddush for someone else before Shabbat and one can't accept Shabbat then, some poskim allow making Kiddush then.<ref>Minchat Shlomo 1:3 allowed it non-regularly. [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 43)] and Tzitz Eliezer 14:25 allowed it. They cite Rabbi Akiva Eiger who was unsure about this.</ref> See further on the [[Yatzah Motzei]] page.
#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|Kiddiush]] 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 this gemara. This is agreed 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 can and should still make [[Kiddish|Kiddush]] the next day.</ref> Vayichulu is omitted when recited during the day.<ref>Orchot Chayim (Kiddush n. 3), Rama O.C. 271:8, Misna Brurah 271:40, 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|kiddush]] on Friday night and only remembered during [[Bein HaShemashot]] of Saturday, one should say [[Kiddish|kiddush]] then with [[Shem UMalchut]].
##However, according to Ashkenazim as long as one davenned 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 Bereshit 19 writes that one could argue that according to the Magen Avraham (271:1), once one prayed on [[Shabbat]] the obligation of [[Kiddish|Kiddush]] 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|Kiddush]] during [[Bein HaShemashot]] with a Bracha because of the rule Safek Deoraitah 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 Kiddush==

#One should make [[Kiddish|kiddush]] before washing for bread.
##However, if one washed by accident with a bracha before making [[Kiddish|kiddush]], then according to Sephardim, one should now make [[Kiddish|kiddush]] 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|Kiddush]] on wine and then wash for bread. However, if one washed first, one should make [[Kiddish|Kiddush]] on bread in accordance with Rav Bruna in Pesachim 106b ("הנוטל ידיו לא יקדש"). Rambam (Hilchot [[Shabbat]] 29:9-10) and the Ran in explaining the Rif (22a) concur. The Maharam MeRotenburg (quoted by the Tur 271:12) also had the practice to make Kiddush before washing. Shulchan Aruch 271:12 rules that one should make Kiddush and then wash; however, if one washed first, then 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|Kiddush]] 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|Kiddush]] on wine because one has what to rely on.</ref> However, if one person in the group hasn't yet washed and can perform [[Kiddish|kiddush]] over wine for everyone else (by saying it aloud while they listen), this is preferred.<ref>Menuchat Ahava (vol 1 pg 143) [http://www.dailyhalacha.com/Display.asp?PageIndex=9&ClipID=960 see dailyhalacha] </ref>
##According to Ashkenazim, Bedieved if one washed first, one can make still make [[Kiddish|kiddush]] on wine and then have the bread.<ref>The Rashbam (Pesachim 106b), and Baal HaMoar (Pesachim 21b s.v. Amar Rav Bruna) explain the gemara differently than the Rambam/Ran. Rav Bruna in the gemara holds that if one washed then they can't say kiddush since that would be a hefsek between washing and hamotzi. However, the gemara (according to them) rejects Rav Bruna, and therefore we do not view the kiddush as a hefsek between washing and hamotzi that would be me'akev. Nonetheless, one should ideally not wash before kiddush, because of a different gemara (Brachot 51b) in which Beit Hillel holds that one should first pour the wine and then wash for hamotzi (״מוזגין ואחר כך נוטלין״). According to the Rashbam, then, it comes out that one should lechatchila make kiddush first, but bdieved if one washed first then they can still make kiddush on wine.

Rabbenu Tam (Pesachim 106b s.v. Mekadesh) and the Ri (Pesachim 106b s.v. Zimnin) hold that even Lechatchila one can wash before making [[Kiddish|Kiddush]] on wine. They explain the gemara in brachot 51b to be limited to pouring wine during the week, since that is a big hefsek, but merely making kiddush is not such a hefsek and so can be done after washing before saying hamotzi. 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. However, the Beit Yosef points out that it is difficult to understand why someone would specifically wash before kiddush, as even according to Rabbenu Tam it is not preferable to wash first, but merely permitted. 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 that way, one should make [[Kiddish|Kiddush]] first. However, Bedieved one can rely on the Rama to still make [[Kiddish|Kiddush]] 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|Kiddush]] on wine and then rewash so that one doesn't loose the [[Kiddish|Kiddush]] over wine. </ref>
#Some Ashkenazim (specifically German Jews) have the Minhag to wash before making [[Kiddish|kiddush]] over wine, and they have what to rely on.<ref>See previous note. As noted there, this was the practice of the Rosh based on Rabbenu Tam's reading of the various gemaras. Rama O.C. 271:12 writes that such was the absolutely overwhelming Ashkenazi minhag to wash before [[Kiddish]]. Darkei Moshe 271:11 in fact says that he never saw anyone who made kiddush before they washed. The Bet Yosef 271:12 comments that he saw some Sephardim who also had such a practice, but he sternly disagreed based on the Rif and Rambam.

Given that making kiddush satisfies the shitot of all the rishonim, and washing first is only permitted according to Rabbenu Tam, what is the logic of this minhag? The Mishna Brurah (271:61) suggests that since if one makes kiddush on bread they would have to wash first, in order to be consistent the minhag developed to always just wash before kiddush, even when making it on wine. The Eliyah Rabah (s.k. 27) suggests that perhaps the minhag developed because people were concerned that their hands were not properly clean to be able to make kiddush (one shouldn't say shem Hashem with dirty hands), and so they would wash before. </ref>
##If one has this minhag, it is still forbidden to dilute the wine (by adding water) between washing and [[Kiddish|kiddush]], as that would constitute an interruption between washing and the meal.
##Some say that one also shouldn't pour the wine between washing and the meal, as this too constitutes an interruption.<ref>Magen Avraham 271:27 writes that even Rabbenu Tam (Pesachim 106 s.v. Mekadesh) who holds that Lechatchila one can wash before [[Kiddish|Kiddush]], agrees that one cannot dilute the wine after washing. This is based on Bet Hillel ([[Brachot]] 51b) who says that one should make [[Kiddish|Kiddush]] first in the case where one has to dilute the wine, because diluting wine takes precision and is definitely an interruption between washing and hamotzi. 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>
#Some distinguish with respect to the above question between the one making [[Kiddish|kiddush]], who should not wash before, and other members of the family, who may. Others say that there is no difference.<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|Kiddush]] (who should not wash before) and the other members of the family (who may wash before, since they aren't saying kiddush and there is thus no hefsek). Mishna Brurah (271:58) cites this as well. Kaf HaChaim 271:79 argues that there's no difference between the one making [[Kiddish|Kiddush]] and the other family members. </ref>

==Eating in the Place One Made Kiddush==

#In the place where one made [[Kiddish|kiddush]], one should make sure to have a meal. This principle is referred to by chazal as ''Kiddush Bimakom Seuda''.<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" (Yishayahu 58:13). Chazal explain that "Kriyah" is a reference to Kiddush, and "Oneg" is a reference to eating the meal. Hence, the pasuk means: in the place of Oneg (i.e. meal) one should have Kriyah (i.e. kiddush). Shulchan Aruch O.C. 273:1 and Kitzur Shulchan Aruch 77:14 codify this as the halacha. See Biur Halacha (273:3 s.v. l'alter) who understands that this drasha is really only an asmachta (hint), and that the requirement that kiddush be made by the meal is only rabbinic. </ref>
##This applies both for the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:14; Shulchan Aruch 289:1</ref>
#One should begin to eat something immediately after [[Kiddish|kiddush]].<ref>Preferably, Rama 273:3 quotes from the Mahari Mulin that one should make one's meal immediately after [[Kiddish|Kiddush]]. This is presumably in order to link the kiddush to the meal as much as possible. Mishna Brurah 273:12 explains that preferably, one should eat one's meal right after [[Kiddish|Kiddush]] without waiting.</ref>
##After the fact, as long as one had intent to eat immediately after kiddush, one doesn't need to make [[Kiddish|kiddush]] again, even if one made a long interruption or a Hesech HaDaat (interruption of thought).<ref>The Rama 273:3 seems to say that lechatchila one needs to either eat right after kiddush, or have had intention to eat right after kiddush. Thus, as long as one made kiddush with intention to eat soon afterwards, then even if some unforeseen circumstance arose that delayed the meal, this would seemingly be ok bedieved. Indeed, Mishna Brurah 273:12, and Piskei Teshuvot 273:3 based on Aruch HaShulchan 263:1, write that one shouldn't make a new [[Kiddish|Kiddush]] even if one had a long break or made a change in place and returned to the place of the [[Kiddish|Kiddush]]. </ref>
##However, if one did not have intent to eat right after kiddush, and then made an interruption of 72 minutes, a new kiddush is needed.<ref>Mishna Brurah 273:14 explaining the Rama that a new kiddush is needed if there was no initial intent to eat immediately, and there was an interruption between kiddush and the meal. Halichot Olam (vol 3, pg 3) defines this interruption as 72 minutes.</ref>
###However, if there is a halachic need to delay the meal that is related to the meal, it is permitted to delay for that reason. For example, kiddush at the seder on Pesach is made much in advance of the meal due to the Maggid section of the Haggadah, but this is acceptable since Maggid is a necessary prerequisite to the meal.<ref>Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=15 (Kol Sinai Tevet 5724 p. 15)] writes that Maggid doesn't make the Kiddush before the meal not adjacent to the meal because the Maggid is necessary for the meal as we need to speak about the Matzah (''Lechem Shonim Alav Devarim Harbeh''). Halichot Shlomo of Rav Shlomo Zalman Auerbach (Moadim v. 2 p. 248 9:14) agrees and explains that the Maggid is intrinsically part of the meal and such was the establishment of chazal. See Rav Chaim Palagi Haggadah regarding how Maggid is an extension of Kiddush (like the Rif cited by Avudraham why there's no bracha on Maggid since Kiddush already fulfills the mitzvah of Maggid).</ref>
#In order to have [[Kiddish|kiddush]] in the place where one eats and that the [[Kiddish|kiddush]] is considered a proper [[Kiddish|kiddush]], one must eat at least a [[kezayit]] of [[mezonot]] or bread, or drink a [[reviyit]] of wine.<ref>Shulchan Aruch O.C. 273:5 writes in name of the Geonim that one can fulfill the obligation to eat in the place of where one makes [[Kiddish|kiddush]] by eating bread or drinking wine. Magen Avraham 273:10 and Mishna Brurah 273:21 rule that a [[Kezayit]] is needed to fulfill this obligation. Mishna Brurah 273:25 comments that certainly [[mezonot]] fulfills the obligation, as it is more significant than wine. Rabbi Akiva Eiger (on MA 273:11) points out that Magen Avraham 188:9 quotes Rabbenu Yonah (Brachot 36b s.v. birkat) who disagrees with the logic of the Bet Yosef 273:5 in explaining the geonim. Mishna Brurah 273:25 writes in name of Hagahot Rabbi Akiva Eiger and Tosefet [[Shabbat]] that wine doesn't fulfill one's obligation according to many rishonim, and so one should only rely on this in cases of need. Gra (Maaseh Rav 119) and Sh"t Binyan Olam (OC 8) dispute the view of Bet Yosef.

Piskei Teshuvot writes that it seems that there's a dispute between the Magen Avraham 273:11 and the Shaarei Teshuva 289:1 whether one can fulfill this obligation with [[mezonot]] that's not Pat HaBah Bekisnin. The Mishna Brurah 273:25 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.

There's a discussion in the achronim whether the geonim's shita is that one can simply drink a reviyit of the cup of kiddush, or whether needs to drink an additional reviyit of wine in order to constitute a meal. See Mishna Brurah (273:27) who cites this latter position. See Shaar Hatziyon (273:29) who thinks that regarding kiddush shabbat day one can be lenient, but regarding kiddush Friday night one should be strict, and perhaps not even rely on the geonim at all. </ref>
##Even though theoretically this applies also at night, one should be strict at night not to rely on this and to make sure to have an egg's volume of bread (once one has done this, he may finish his meal in a different location).<ref>Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=13 (Kol Sinai Tevet 5724 p. 13)] writes that since some disagree with the geonim, we shouldn't rely on them at night when kiddush is biblical. Mishna Brurah (Shaar Hatziyun 273:29) questions whether or not we should rely on the geonim for the kiddush at night and leaves it unresolved. See also Mishna Brurah (273:25) who cites Rebbe Akiva Eiger as proving that many rishonim disagreed with the geonim, and that therefore one should only rely upon them in a pinch. </ref>
#If someone is reciting kiddush in one room and someone else is hearing the kiddush in another room, if the person listening to the kiddush is going to eat his meal in the room where he currently is when he listens to kiddush, that is considered kiddush in the place of the meal.
##The reason is that the one fulfilling his obligation of kiddush needs to be in the room where he is going to eat his meal and not where the person making kiddush is.<ref>Maharam Chalavah Pesachim 101a explains that they used to make kiddush in shul and people in a nearby room would hear the kiddush and fulfill their obligation and eat there. It is considered kiddush in the place where they're going to eat since they're fulfilling their obligation and they're the ones eating. The location of the one making kiddush doesn't impact that. Tosfot Pesachim 101a s.v. dochlu implies otherwise. Nonetheless, the Bet Yosef 273:6 cites the Rabbenu Yerucham, Smag, and Hagahot Maimoniyot who agreed with Maharam Chalavah. Shulchan Aruch OC 273:6 holds like Maharam Chalavah. Rabbi Akiva Eiger 273:2 explains that those listening to the kiddush are like making kiddush themselves (שומע כעונה), and so the only thing that matters is if they eat in the place where they were when they heard kiddush.</ref>
#Changing locations:
##It is a debate whether changing from one corner of the room to another is considered a new location, such that now the kiddush is not in the same place as the meal.<ref>The Tur (273) cites from Tosfot that moving one from corner to another corner in the same room doesn't constitute a change in location at all. The Bet Yosef cites this as the position of the Rosh (Pesachim 10:5) and the Rambam (hilchot shabbat 29:8). However, the Bet Yosef cites the Ran (daf 20a in the dapei harif) who argues and thinks that even changing from one corner of the room to another is considered a change in location. </ref> Some poskim say that ideally one should have intent during kiddush if they plan on switching locations within the same room,<ref>The Shulchan Aruch (273:1) paskens somewhat ambiguously. He first says that the entire room is viewed as a single location. But then he says that if one made kiddush without intent to switch locations, and then decided to switch, they don't need to repeat kiddush. This latter formulation sounds like it is only ok post-facto (i.e. after kiddush was made), but that if one made kiddush without intent to switch locations, then it would be prohibited at that point to switch locations for the meal, even within the same room. The Magen Avraham (273:1) makes this inference. However, Rebbe Akiva Eiger (on MA) argues and says that the Shulchan Aruch chose this formulation just to show that one doesn't need intent to switch locations from the outset. The Mishna Brurah (273:3) paskens that ideally one should not change locations like the Magen Avraham. However, in the shaar hatziyon (273:4) he seems to agree to Rebbe Akiva Eiger that one can lechatchila change locations within the same room, even if they did not have intent to do so when they made kiddush. See also Biur Halacha (273:1 s.v. v'chen ikar) who holds explicitly like Rebbe Akiva against the Magen Avraham. </ref> while other poskim say that intent is not needed since we hold like the majority view that the whole room is considered a single location.<ref>Rebbe Akiva Eiger on Magen Avraham 273:1. See previous note.

Chazon Ovadia 2 pg. 126 paskens that one should ideally only switch locations within the same room if they have intent for it initially when making kiddush. However, if one did not have intent when they made kiddush, they may still switch locations after the fact.</ref>
##It is a debate whether changing from one room to another in the same house is permitted, if one had express intention to do so from the outset.<ref>The Tur (273) cites from Rabbenu Nisim that if one had intent from the outset (during kiddush) to change locations, then there is no problem of eating the meal in that intended location, even though it isn't where one made kiddush. The Tur cites Tosfot as limiting the din of Rabbenu Nisim to where the second location is in the same house as the first, such as between rooms or between floors. However, if the second location was in a different house entirely, or in a courtyard, then this tnay (lit: stipulation) wouldn't help. The Bet Yosef brings the Ran (daf 20a in the dapei harif) who disagrees entirely with Rabbenu Nisim and thinks that a tnay is never ineffective here, so there would be no permitted way of making kiddush in one room and having the meal in another.</ref> Some poskim permit it<ref>The Shulchan Aruch 273:1 paskens like Tosfot, and the Rama concurs (he adds the phrase "וכן עיקר"). </ref> while others say ideally it should only be done in extenuating circumstances.<ref>Biur Halacha (273:1 s.v. v'chen ikar) suggests that one should refrain from relying upon this tnay except in cases of need. The reason is because the Magen Avraham (273:1) is strict to not even change from one corner of the room to another (when there is no stipulation), so we should at least be strict not to move from room to room to be chosheish (lit: concerned) for the opinion of the Ran. However, the Mishna Brurah is lenient if one can also see the second location from the place where one made kiddush.</ref>
###Rav Ovadya thinks that if one would like to make kiddush in his house, but eat the actual meal in one's yard, one must fulfill two conditions: First, at the time of kiddush he must have intention to eat in the yard. Second, from wherever he is eating in his yard, he must be able to the see the place in house where he made kiddush. After the fact (bedieved), if one didn't have intention when making kiddush to eat in the yard, and ultimately did (as long as he could see the place he made kiddush in) he would have fulfilled his obligation.<ref>Chazon Ovadia 2 - pg. 127 </ref>
#One should try to make kiddush and eat the shabbat meal by the shabbat candles, but if for any reason this would cause an inconvenience (for example, would prefer to eat in the yard etc.), one may make kiddush and eat somewhere else.<ref>Chazon Ovadia vol.2 pg. 145-146 - he says although its considered a "mitzva min hamuvchar" to eat by candles, at the same time, the mitzva of shabbat candles were only given to us to enjoy shabbat, not to bother us...</ref>

==Women==

#The Mitzvah of kiddush is unique in that women are obligated even though it is a [[Mitzvat Aseh She’Hazman Grama]] (positive time-bound mitzvah), 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|Kiddush]] on a Deoraita level because the torah compares the positive and negative commandments of [[Shabbat]] by interchanging 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, but we don't pasken this way. </ref>
#Since women are obligated on a biblical level, they should either listen to their husband or hear another adult make [[Kiddish|kiddush]] and answer [[Amen]], or say it themselves.<ref>Since women are obligated in [[Kiddish|Kiddush]] on a biblical level, they can definitely make [[Kiddish|Kiddush]] for themselves. Additionally, since a man is obligated, a women can fulfill her obligation with the man's [[Kiddish|Kiddush]] as they both have a Deoraitah obligation. According to the Magen Avraham that one fulfills the Deoraitah 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, asks Rav Yechezkel Landau in Dagul Mirvavah 271:2, perhaps the women can't fulfill her obligation with the man's reading, since he isn't obligated to the same degree that she is. However, perhaps she can still fulfill her obligation through his recitation since men are able to fulfill the obligation of others based on the principle of Kol Yisroel Arevim Zeh LaZeh (the Jewish people are guarantors for one another to fulfill the mitzvot). This second side is not simple though, because the Rosh ([[Brachot]] 3:13, last line) writes that women aren't included in Arevim, and so perhaps a man wouldn't be able to fulfill her obligation based on this principle. The Dagul Mirvava leaves his question unanswered. The Kitzur Shulchan Aruch 77:4 writes that it's preferable that women say the [[kiddish|kiddush]] along with the one making [[Kiddish|kiddush]] 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 only talking about mitzvot that women are exempt from. But here the women is obligated in the mitzvah of kiddush in general, so even a man who has davenned already and only has a rabbinic obligation, can fulfill the biblical obligation of a woman who has not davenned. See also Haga'ot Rebbe Akiva Eiger on Magen Avraham 271:2 who says the same thing. Aruch HaShulchan 271:6 and Chazon Ovadyah ([[Shabbat]] vol 2 pg 24) concur. </ref>
##A minor can't make kiddush for an adult woman, since she is biblically obligated in the mitzvah, whereas the minor is only rabbinically obligated.<ref>Mishna Brurah 271:3</ref>
##A person who is questionably still a minor (i.e. a 13-year-old son whose physical signs of maturity have not been verified) also should not make kiddush for an adult woman.<ref>Mishna Brurah 271:3 explains that even though there is a chazaka (lit: presumption) that a 13-year-old already has simanei gadlus (i.e. 2 pubic hairs), nonetheless we are only willing to rely upon this chazaka with respect to rabbinic laws, but not with respect to biblical laws. Here, since women are biblically obligated in kiddush, they should not rely upon this chazaka and cannot assume that the child is truly a halachic adult. </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|Kiddush]] on a Deoraitah level, they can fulfill the obligation of a man. 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 his 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|kiddush]].<ref>*(1) Sources that one should sit: The Mishnah in Brachot 42a implies that in order to make a bracha on behalf of another, the two parties need to be kove'ah (established). Tosfos 42a s.v. Heseibu explains that even though in the times of the mishnah, keviyut (establishment / permanence) was achieved via reclining, for us this is achieved through sitting down. Tosfot Brachot 43a s.v. Ho'il writes that it is preferable that one should sit for havdala, since one must sit in order to fulfill the boreh pri hagafen bracha on behalf of another. However, the minhag in the times of Tosfot was clearly to stand, so he defends the minhag by suggesting that since everyone is focused on the person making the bracha in order to hear the havdalah, this can be viewed as keviyut with respect to both the havdalah and the boreh pri hagafen. Nonetheless, he concludes that it is preferable to sit. Additionally, the Rambam (Hilchot Succah 6:12) writes that one the first night of [[Sukkot]] one should say [[Kiddish|kiddush]] 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|kiddush]] 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|kiddush]] BeMakom Seuda (making [[Kiddish|kiddush]] in the place one will eat), and the reason of the Gra (citing Tosfot; see above) 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 listening should preferably sit (not just the one making kiddush), and that if they are moving about during [[Kiddish|kiddush]] then they certainly don't fulfill their obligation. Chaye Adam ([[Shabbat]] 6:13) writes that it's preferable to sit during [[Kiddish|kiddush]] so that 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|kiddush]].
*(3) Practices: Shulchan Aruch 271:10 rules that one should stand for Vayichulu, implying that one should sit for the rest of [[Kiddish|kiddush]]. However, Arizal (quoted by Aruch HaShulchan 271:21) held one should stand for [[Kiddish|kiddush]] 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|kiddush]], but that it's preferable to sit. Sh"t Igrot Moshe 5:16 writes that even the Rama only writes that it's permissible to stand for [[Kiddish|kiddush]] but that preferably one should sit, and so if one doesn't have a custom one should follow the Shulchan Aruch. The Aruch Hashulchan (271:24) says a fascinating idea, that really since it isn't clear in the gemara or poskim what the proper practice is, there is in fact no k'peidah (meaning that one can follow any one of the various practices). His language is: "אם צריכים לעשות קידוש מעומד או מיושב - אינו מבואר להדיא לא בגמרא ולא בפוסקים, ומשמע דאין קפידא". </ref>
##Regardless, 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 that Hashem created the world, 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 four words spell Hashem's name). Mishna Brurah 271:47 explains that one can sit for Vayichulu because since one stood while it's said in shul, it can be said seated during [[Kiddish|kiddush]]. 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 kiddush, because the reason of standing for the testimony of Vayichulu and then remaining standing for the [[Shabbat]] queen doesn't apply, as there is no Vayichulu nor 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|kiddush]] on [[Shabbat]] is because once one is standing for Vayichulu one can continue standing for the rest of the [[Kiddish|kiddush]]. However, since there's no Vayichulu on [[Yom Tov]], it follows that one should 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.
#Grape Juice
##Some say that grape juice is considered equally suitable as wine<ref>Bava batra 97b cites the amora Rava as saying that one can squeeze a cluster of grapes into a cup and make kiddush on it. Shulchan Aruch 272:2 paskens this. It would thus seem like a closed case that one may make kiddush on grape juice. However, it isn't that simple. Perhaps the gemara only permitted wine from freshly squeezed grapes because it can potentially become wine if given time. However, modern grape juice has been processed in a way that it will never be able to become wine, and so perhaps might be unfit for kiddush. See Dirshu Mishna Brurah (272 footnote 11) citing the positions of contemporary poskim on this question. Shevet Halevi and Minchat Yitzchak permit grape juice even lechatchila, whereas Rav Elyashiv holds that one may not make kiddush on modern grape juice since it doesn't have the ability to become wine.

Yachave Daat 2:35 writes that one can use grape juice for kiddush, and Hacham Ovadia's opinion is also found in Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 81. Or Letzion 2:20:18, Yesodei Yeshurun 3:214-215 and Mishneh Halachot 13:38 agree. [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 concludes that preferably one shouldn't use grape juice for kiddush. Laws of Brachos p. 316 writes that one shouldn't use grape juice for kiddush.</ref>
##Regarding grape juice from concentrate see [[Grape_Juice_and_Wine#Beracha]].
#Red vs White
##It is better to use red wine for kiddush.<ref>The discussion here revolves around how to understand two gemaras in bava batra. Towards the top of 97b the gemara says that wine which is "borak" is fit bdieved for the mizbeach, and thus fit lechatchila for kiddush. Rashbam there says that this refers to white wine. However, the gemara at the end of the daf asks whether wine which is "chavaryan" is fit for kiddush, and answers with the verse "אל תרא יין כי יתאדם" (lit: do not look at wine when it is red). The context of this verse from sefer mishlei is that Shlomo Hamelech is speaking of the ills of drinking, but the verse implies that red wine is considered better and more respectable. Thus, by answering with this pasuk, the gemara seems to be saying that one should not use white wine for kiddush. How do we resolve these two gemaras? The various approaches in the rishonim will help clarify our question of whether one may use white wine for kiddush.

(1) Rashbam understands that really the latter gemara (regarding חמר חווריין) is asking only with respect to bringing it as a libation on the mizbeach. Thus there is no contradiction at all! The first gemara says that white wine is fit for kiddush, and the second gemara is simply saying that it is preferably not brought as nesachim (which the first gemara agrees to). Thus, white wine would be perfectly acceptable for kiddush.

(2) Ramban disagrees. He thinks that both gemaras are discussing kiddush. They are just talking about two different types of wine. The latter gemara rules that white wine ("חווריין") is not fit for kiddush. The first gemara is either talking about wine which is not as white (see Tosfot s.v. chamar who says something similar), or really the correct girsa is "יין בודק" which refers to wine that is so strong that it is "bodek" (lit: checks) one's entire body. Thus there is no contradiction between the two gemaras since they are just discussing different types of wine. According to the ramban then, white wine would be unfit for kiddush.

The Shulchan Aruch 272:4 cites the position of the Rashbam as the stam (that one may use white wine for kiddush lechatchila), and then cites the Ramban by name as a dissenting view (that even bdieved one is not yotzeh with white wine), but concludes that the minhag accords with the Rashbam. The Mishna Brurah 272:10 writes that even the Rashbam that all things being equal (i.e. the two wines are identical other than their color), it's better to make kiddush on red wine. Furthermore, in 272:12 the Mishna Brurah cites the Elya Rabah that if the wine which is very white, it is proper to be concerned for the shita of the Ramban and not use it for kiddush. Chazon Ovadia (Hilchot Shabbat, Chelek 2, Page 82) says it's preferable to make kiddush on red wine. </ref>
##If only white wine is available, then one may make kiddush on it.<ref>See previous note. Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82 </ref>
##If one does not have enough red wine, it is preferable to use the white wine for Shabbat day as opposed to 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>
#Fit for Mizbeach
##One may only make kiddush on wine that is proper (bdieved) for nisuch on the mizbeach.<ref>Bava batra 97a. Tur siman 272. </ref>
##Malodorous
###Bad-smelling wine is pasul for the mizbeach and therefore may not be used.<ref>Shulchan Aruch 272:1</ref>
###However, it can be fixed by adding other wine to it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>
##Mevushal (lit: cooked)<ref>The Tur (272) cites from Rabbenu Shmaya b'shem Rashi that the bracha on cooked wine is shehakol (since cooking it changes it for the worse), and therefore one would not be able to make kiddush on it. However, the Tur then cites that Rabbenu Tam and the Ri and the Rosh all disagree and say that the bracha is still hagafen, and thus one could make kiddush on it. See Tosfot (bava batra 97a s.v. ileimah) who explicitly cites Rashi and rejects him based on the yerushalmi (found both in shkalim and arvei psachim) that one may use cooked wine for the four cups on the seder night, the first of which being kiddush. The debate between all the aforementioned rishonim seems to be whether cooking the wine turns the bracha into shehakol (so can't use it for kiddush), or not (so you could use it for kiddush). The Rambam (hilchot shabbat 29:14), however, has an interesting position. He holds that the bracha on cooked wine is hagafen (see Maggid Mishnah there who makes this point), but still one may not use it for kiddush since it is unfit to be brought as a libation on the mizbeach. </ref>
###Most hold that mevushal wine may be used for kiddush.<ref>Shulchan Aruch 272:8 cites the lenient position as a stam, and then cites the strict position as a yesh omrim. Generally speaking, when the mechaber has a stam v'achar kach yesh omrim, the halacha follows the stam. Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 115. </ref>
###However, some say that it may not be used.<ref>As mentioned, the Shulchan Aruch 272:8 cites this shita as a yesh omrim. The Rama says that the minhag is to make kiddush on cooked wine, even if one has uncooked wine available, but only if the cooked wine is better. The Mishna Brurah 272:23 explains that if there is no difference in quality between the two wines, then one should use the uncooked wine. The Shar Hatziyon s.k. 31 points one to the Elyah Rabah citing the Agudah, who suggests (as explained by dirshu footnote 21) that even if the cooked wine is superior to the uncooked wine, one should still make kiddush on the uncooked wine provided that it is still good (just not as good as the cooked one). </ref>
##Sweet
###Some say that since this is not fit for the mizbeach, it should not be used for kiddush.<ref>Rambam hilchot shabbat 29:14. Shulchan Aruch cites this as a "yesh omrim" in 272:8. This is essentially the same shita previously discussed regarding cooked wine, as that too is pasul to be brought on the mizbeach, but perhaps still acceptable for kiddush. </ref>
###Others disagree, and say that the rule that kiddush wine must be fit for the mizbeach is actually only meant to exclude malodorous wine and wine that has been left exposed.<ref>The Rashbam (bava batra 97b s.v. ela l'm'utay) understands that even though Rav's meimra sounded like he was excluding all wine for kiddush if it is pasul for the mizbeach, in reality he was really only excluding wine whose psul is a function of its being inferior (e.g. left exposed, smells bad), based on the verse of "הקריבהו נא לפחתך וכו׳" (malachi 1:8). Rambam hilchot shabbat 29:14 cites this position as well, even though he disagrees with it. The Shulchan Aruch 272:8 paskens like this shita as the stam. The Rama says that the minhag is to make kiddush on wine with honey added, even if one has other wine available, but only if the honey-wine is better. The Mishna Brurah 272:23 explains that if there is no difference in quality between the two wines, then one should use the regular wine, in order to be chosheish for the shita of the Rambam where possible.</ref>
####The same ruling applies for all sweet wines.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 119 </ref>
####Sweet wines may be used for kiddush.<ref>Even though Shulchan Aruch O.C. 272:3 rules that sweet wine is acceptable but not ideal, Halacha Brurah (272:15 v. 16 p. 378) allows using sweet wine for kiddush even initially. Yalkut Yosef (Shabbat 1-3, p. 565) agrees based on Shevet Halevi 9:58.</ref>
##Exposed
###One should not make kiddush on wine that has been left open overnight.<ref>Shulchan Aruch 272:1 based on gemara bava batra 97b. Even though nowadays we are no longer concerned for the possibility that a snake came overnight and drank from it, nevertheless we still do not use it for kiddush. Mishna Brurah 272:3 explains that this is because of the principle of הקריבהו נא לפחתך (lit: bring it now to your governor), which basically says that we shouldn't do things for Hashem that wouldn't be befitting to do for a ruler of flesh and blood. It is considered unseemly to give someone of importance a gift of wine that has been left out, and therefore we shouldn't use it for kiddush either. </ref>
####Nevertheless, bdieved one has fulfilled the obligation if one made kiddush on it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>
###It is permissible to use wine that was left open if it was stored in a closet or refrigerator.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>
#If wine tastes like wine and smells like vinegar then it is permissible for making kiddush, but if wine tastes like vinegar and smells like wine then it is prohibited for making kiddush.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82, based on Rambam, Hilchot Shabbat, Perek 29, Halachot 15 and 17, and Shulchan Aruch, Orach Chaim, 272:3 </ref>

===If There's No Wine or Grape Juice===

#Friday night
##If one doesn't have wine, kiddush should be recited on the bread.<ref>The gemara pesachim 106b says that the amora Rav would sometimes make kiddush on bread if it was more appealing to him then, and sometimes he would make kiddush on wine when it was more appealing to him (depending on what he was in the mood for). This gemara seems to clearly indicate that one may kiddush on either wine or bread, and that one can choose which they prefer. Indeed, the Rambam 29:9 understood the gemara this way, and thus holds that one may make kiddush on bread if they were more in the mood for bread (or if they didn't have wine). Similarly, the Rashbam (pesachim 106b) understood the gemara to be saying that Rav would make kiddush on bread when he was hungry and didn't want to wait longer to start the meal. However, tosfot (s.v. mekadesh) cites the shita of Rabbenu Tam, who thinks that one may not make kiddush on bread. His proof is that the gemara 107a indicates that one may not make havdala on bread, and since kiddush is more strict than havdala, certainly one should not be able to make kiddush on bread [the Rashbam presumably would respond that havdala and kiddush are just not comparable; kiddush is in the context of a meal and so it is reasonable that bread would be valid for kiddush even if it isn't valid for havdala]. He therefore understood the gemara about Rav differently. When it states that Rav would be "מקדש אריפתא" (lit: make kiddush on bread), really it means that he would wash before kiddush and then make kiddush on wine and then immediately after kiddush eat the bread (as opposed to only then going to wash). The Rosh (pesachim 10:17) sides with the Rambam / Rashbam against Rabbenu Tam, and states that this was the psak of all the geonim, as well as the common practice.

The Shulchan Aruch 272:9 cites the position of the Rosh and makes no mention of Rabbenu Tam (that bread is invalid for kiddush). Thus, if one has no wine or grape juice for Friday night kiddush, they should make it on bread. The Biur Halacha (s.v. v'im yayin) discusses whether one may rely upon the position of the Rambam that if one simply likes bread better or is more in the mood for it, then one may make kiddush on bread and not wine. He concludes that if one actively dislikes the wine that is available to him, then one may indeed make kiddush on bread lechatchila Friday night. </ref>
###One should keep one's hands on the bread throughout the kiddush.<ref>Magen Avraham 272:7 and Mishna Brurah 272:28 comment that one should put one's 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>
###Friday night, one shouldn't make kiddush on anything other than wine, grape juice, or bread.<ref>Mishna Brurah 272:27</ref>
#Shabbat day
##If there's no wine available, one should use [[chamar medina]] (lit: wine of that locale) for kiddush.<ref>The Gemara Pesachim 107a presents the opinion of Ravina that it is permissible to use [[chamar medina]] for [[havdalah]], as well as Rav Chisda's opinion that [[chamar medina]] may not be used for kiddush and havdalah. The Rosh Pesachim 10:17 argues that since we follow Ravina for havdalah, we also would allow chamar medina for kiddush. The Rambam Shabbat 29:17, however, holds that for havdalah one could use chamar medina but for kiddush one may not. Shulchan Aruch O.C. 272:9 cites the dispute between the Rosh Pesachim and Rambam and sides with the Rosh. Rama also accepts the ruling of the Rosh. Kaf HaChayim 272:50 and Yalkut Yosef 272:16 write that Shulchan Aruch holds like Rosh. </ref>
###For a discussion of what constitutes chamar medina, see the [[chamar medina]] page.
##If one doesn't even have [[chamar medina]]<ref>As for the definition of chamar medina, Mishna 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|kiddush]].</ref>, one should just say hamotzi and eat the bread.<ref>Shulchan Aruch O.C. 289:2, Mishna Brurah 289:10. The logic behind not using bread for [[kiddish|kiddush]] during the day (but rather using chamar medina) is explained by Mishna Brurah 272:3 (citing the Rosh pesachim 10:17), that if one were to recite the daytime [[kiddish|kiddush]] 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 actually saying [[kiddish|kiddush]], we say a bracha that wouldn't normally be recited, even if that is a [[shehakol]]. </ref>
##If he doesn't even have bread, one may eat without [[Kiddish|kiddush]].<ref>Shulchan Aruch O.C. 289:2. Mishna Brurah 289:10 explains that even though there is a rabbinic prohibition to eat before making kiddush that applies to both the Friday night and shabbat day kiddush, we do not require one to fast if there is nothing available with which to make kiddush, since this would be mevatel the mitvah of oneg shabbat (lit: enjoying shabbat). </ref>
##If wine is expensive or one likes chamar medina better:
###Ashkenazim
####One may recite kiddush shabbat day on [[chamar medina]] if one likes that better.<ref>Magen Avraham 272:9</ref>
####If wine is expensive, one may use chamar medina for the daytime [[Kiddish|kiddush]].<ref>Mishna Brurah 272:29 </ref>
#####However, one who uses wine is fulfilling a preferred mitzvah.<ref>Mishna Brurah 272:29</ref>
###Sephardim
####One should only use [[chamar medina]] for [[Shabbat]] lunch if wine isn't available in the city and also this [[chamar medina]] is a popular drink in that city.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 124 </ref>
####If wine is expensive but available, then one should still use wine.<ref>Yalkut Yosef ([[Shabbat]], vol 1, pg 289) </ref>

==Beracha Acharona for Kiddush==

#One should not say a bracha acharona after kiddush (made in the context of the meal), even though a reviit of wine was consumed, because saying birkat hamazon at the end of the seuda covers kiddush.<ref>Shulchan Aruch 272:10. Mishna Brurah 272:37 explains that the cup of kiddush is considered to be included in food that is בא מחמת הסעודה (i.e. part of the meal), and therefore covered by bentching. </ref>

==Mistakes in Kiddush of Yom Tov==

#If someone said Mikadesh Yisrael and didn’t add Ve’hazmanim, he didn’t fulfill his obligation.<ref>The Gemara Pesachim 117b has a dispute between the elders of Pumpedita and Rava in tefillah whether you should say Mikadesh Yisrael or Mikadesh Yisrael Vehazmanim on Yom Tov. In Kiddush everyone agrees that you should recite Mikadesh Yisrael Vehazmanim. Magen Avraham 487:1 writes that if in Kiddush someone only say Mikadesh Yisrael he didn’t fulfill his obligation. Kaf Hachaim 487:17 and Zichron Yonah Avodat Halevim 30:1 agree.</ref>
#If someone said Mikadesh Hashabbat instead of Mikadesh Yisrael Ve’hazmanim, he didn’t fulfill his obligation, unless he fixed it within toch kdei dibbur.<ref>Regarding Tefillah, Shulchan Aruch 487:1 and Mishna Brurah 487:5 hold that the Shabbat conclusion doesn’t fulfill the obligation of the Yom Tov one. Mishna Brurah holds that it can be fixed within a toch kdei dibbur. Magen Avraham 487:2 implies that the same is true of kiddush. Zichron Yonah 30:2 writes so explicitly.</ref>
#If someone said the Yom Tov kiddush for the main text of the bracha (which mentions Yom Tov in the middle), but then concluded with Mikadesh Hashabbat, one doesn’t fulfill his obligation.<ref>Regarding Tefillah, the Magen Avraham 487:2 writes that mentioning Yom Tov in the middle is sufficient even with a wrong conclusion but he seems to retract that opinion. Mishna Brurah 487:4 concludes that one doesn’t fulfill one’s obligation. Zichron Yonah 30:2 applies this to Kiddush.</ref>
#If one forgot to say Shehechiyanu, one can say it afterwards anytime during the Yom Tov, for Pesach and Sukkot until the end of the 7 days.<ref>Eruvin 40b, Mishna Brurah 473:1, Zichron Yonah 30:4</ref>
#Kiddush of Yom Tov that fell out on Shabbat includes both Shabbat and Yom Tov. If one only said the kiddush of Shabbat or Yom Tov one doesn’t fulfill one’s obligation.<ref>Shulchan Aruch 487:1 writes that if one said Shabbat kiddush on Yom Tov one doesn’t fulfill one’s obligation. Zichron Yonah 30:6 writes that if on Shabbat Yom Tov one said either the Shabbat or Yom Tov kiddush separately and not both one didn’t fulfill one’s obligation. Rivevot Efraim 4:117 agrees.</ref>
#If one said the middle of the kiddush correctly and in the conclusion he made a mistake and only mentioned Shabbat, according to many poskim one fulfilled one’s obligation. If one said the middle of the kiddush correctly and in the conclusion he made a mistake and only mentioned Yom Tov according to many Ashkenazic poskim one didn’t fulfill one’s obligation but according to Sephardim one did fulfill one’s obligation.<ref>Regarding Tefillah there is a dispute between the Knesset Hagedola who holds that concluding with one of the two conclusions is sufficient and the Pri Chadash who disagrees. Biur Halacha 487:1 makes a compromise and says that if he mentioned Shabbat that is sufficient but if he only mentioned Yom Tov that is insufficient. Kaf Hachaim 487:20 holds that in all cases out of doubt he shouldn’t repeat the bracha. Zichron Yonah 30:7 applies this discussion to Kiddush.</ref>
#If one mentioned Yom Tov in kiddush but not the specific holiday, there’s a dispute if one fulfilled one’s obligation.<ref>Leket Shichacha Vtaut p. 397 writes that the Bet Yehuda 4 holds that one fulfills one's obligation if one mentioned Yom Tov but just didn't mention which Yom Tov it was, but the Mishna Brurah 427:11 holds that one doesn't fulfill one's obligation. Shemirat Shabbat Khilchata v. 2 p. 110 holds like the Mishna Brurah.</ref>

==Questions and Answers==

#Is it permissible to have [[Kiddish|kiddush]] before [[Mussaf]]? [[Kiddush#eatingbeforemussaf|click here]]

==Sources==
{{Reflist|2}}
[[Category:Brachot]]
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Shabbat]]
[[Category:Sukkot]]
<references />
{{Shabbat Table}}

Mitzvot Aseh SheHazman Grama

2026-06-29T21:34:08Z

YitzchakSultan1: /* Derabbanan Mitzvot */

[[File:Timebound Mitzvot.png|right|250px]]
Women are exempt from all time bound positive commandments though there are many exceptions. The classic examples of this rule include [[Tallit]] and [[Tefillin]]. There is a major discussion regarding many mitzvot that women are exempt from whether they can optionally fulfill them and whether they can do so with a bracha.
==Basics==
# Women are exempt from all time bound positive commandments (Mitzvot Aseh Shehazman Grama) with a few exceptions, which will be listed below. <ref>The Gemara Kiddushin 29b learns from the pasuk that says "ולמדתם אותם את בניכם" (Devarim 11:19) that the obligation of Talmud Torah applies to men and not women. Next the gemara Kiddushin 34a derives this halacha from the juxtaposition in the pesukim (Devarim 6:7-8 and 11:18-9) between [[Tefillin]] and Talmud Torah, just like women are exempt from Talmud Torah so too they are exempt from Tefillin. Then, gemara kiddushin 35a writes that the pasuk in Shemot 13:9 compares [[Tefillin]] to all mitzvot to teach us that just like [[Tefillin]] is a positive time bound mitzvah and women are exempt so too all positive time bound mitzvot women are exempt. See the gemara there for the full discussion. The Mishna Kiddushin 29a rules that women are exempt from positive mitzvot that are time bound. This is codified by the Rambam (Avoda Zara 12:3), Tur and Shulchan Aruch Orach Chaim 17:2. </ref>
# If a women wants to do a Mitzvah that she is exempt from she is permitted and encouraged to do so. Ashkenazim hold that women can make a bracha on such mitzvot even though they are exempt, while Sephardim hold that women can't make a bracha since they are exempt. <ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref>

==Daily Mitzvot==
# [[Tzitzit]] is a Mitzvah Aseh SheHaZman Grama and so women are exempt. <Ref>Shulchan Aruch O.C. 17:2 </ref> Even though usually women are allowed to fulfill מצות from which they are exempt, by [[Tzitzit]] it’s preferable that women do not fulfill this mitzvah. <ref> Mitzvat Nashim (pg 34) quoting Ben Ish Chai (Lech Lecha #13), Sh”t Mishneh Halachot Tanina 1:21, Sh”t Igrot Moshe O”C 4:49 and others </ref>
# [[Tefillin]] is a Mitzvah Aseh SheHaZman Grama and so women are exempt. Even though usually women are allowed to fulfill מצות from which they are exempt, by [[Tefillin]] it’s preferable that women do not fulfill this mitzvah. <ref> Shulchan Aruch and Rama 38:3, Mitzvat Nashim (pg 35). Turei Even Chagiga 16b explains that since each day is a new mitzvah and tefillin can't be fulfilled at night or Shabbat tefillin is zman grama. However, semicha on a korban is a one time mitzvah and isn't zman grama even though it can't be done at night. </ref>
# Tefilla is a Mitzvah Aseh SheHaZman Grama but nonetheless women are obligated in praying once a day and it’s praiseworthy to pray three times a day.<Ref>Sh”t Yechave Daat 3:17 </ref> There is a dispute regarding [[Mussaf]]; see further Sh”t Yabia Omer 2:6(7).
# Shema is an example of a Mitzvah Aseh Shehazman Grama. See [[Kriyat Shema#Who's Obligated?]] for details.

==Brachot==
# Regarding the mitzvah of saying [[one hundred Brachot]] each day some consider it a Mitzvah Aseh SheZman Grama, while others disagree.<ref> Rav Elyashiv in Yashiv Moshe (pg 19), Birkat Eitan (pg 61), Rav Hershel Shachter in a shiur on [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer yutorah.org called “Women at Prayer”], Rav Ovadyah Yosef in Halichot Olam (vol 1 pg 59) and Yalkut Yosef (Otzer Dinim LeIsha pg 75), and Hilchot Bat Yisrael (end of chapter 14) write that a woman is obligated since it’s a obligation that applies the whole day and is renewed every day similar to the Shagat Aryeh regarding Zecher Yetziat Mitzrayim in Shema. However, Halichot Bayita 13:1 in name of Rav Shlomo Zalman, Sh”t Teshuvot VeHanhagot 2:129, Sh”t Shevet HaKehati 3:63, Birkat Eitan (pg 62), Vezot HaBracha (pg 185, chapter 20), Sh”t Atret Paz 1:1, Shevet HaLevi 5:23, and Sh”t Rivevot Efraim 3:47, 5:114 write that a women is exempt and some base it on the Magen Avraham regarding Zecher Yetziat Mitzrayim in Shema who disagrees with the Shagat Aryeh. </ref>
# [[Birkat HaMazon]] isn't considered Zman Grama and women are obligated.<ref>Shulchan Aruch 186:1</ref>
# [[Birkat Halevana]] is a interesting discussion whether it considered a Mitzvot Aseh Shehazman Grama. Most assume it is. See [[Birkat_HaLevana#Women]].

==Shabbat==
# Women are obligated in [[Kiddush]] on [[Shabbat]]. Even though Kiddish is a time bound positive mitzvah women are obligated because there is a comparison between Shamor and Zachar and since women are obligated to keep the negative commandments of [[Shabbat]] so too they're obligated in the positive mitzvot of [[Shabbat]].<ref>Gemara Brachot 20b, Rambam Avoda Zara 12:3, Shulchan Aruch 271:2 </ref>
# Some say that there’s an obligation of women to hear Kriyat HaTorah but the minhag is to lenient in this regard.<Ref>Mishna Brurah 282:12, see Rivevot Efraim 6:153(21) </ref>
# Women are obligated in seuda shelishit.<ref>(1) According to Rabbenu Tam (cited by Ran on Rif Shabbat 44a s.v. vktav), the reason is that they're obligated in seuda shelishit is that they are apart of the miracle of the double portion of ''maan'' falling in the desert on Fridays. (2) According to Ran, since women are obligated in the negative mitzvot of Shabbat, they're also obligated in all of the positive mitzvot of the day, including seuda shelishit. This is cited by Bet Yosef OC 291:10. (3) Orchot Chaim (v. 1 Shalosh Seudot n. 2) writes that women are obligated in seuda shelishit since it is only rabbinic and for rabbinic mitzvot women are always obligated even if it is time bound. This corresponds with the view of Rashi (Brachot 20b) but not with Tosfot or Talmidei Rabbenu Yonah there. </ref>
# Women are obligated in Melaveh Malka.<ref>Piskei Teshuvot 300:1, Rivevot Efriam 2:89 </ref>
# There is a dispute if women are obligated in havdalah.<ref>Bet Yosef OC 296:8 quotes the Orchot Chaim to say that women are exempt from havdalah since it is derabbanan. Orchot Chaim quoted this from Rash. However, Bet Yosef also quotes Rabbenu Yonah that women are obligated in havdalah just like they are obligated in kiddush.</ref>

==Holidays==
# Women are obligated to eat [[Matza]] on the first night of [[Pesach]]. Even though this is a time bound positive mitzvah, Chazal write that just like women are obligated to avoid Chametz on [[Pesach]] so too they're obligated in the mitzvah of eating matzah (as the pasuk juxtaposes eating matza and avoiding chametz). Similarly, they are obligated in all the mitzvot of the night such as the 4 cups of wine, [[Matzah]], [[Maror]], and saying the [[Haggadah]].<Ref>Pesachim 43b, Rambam (Chametz UMatzah 6:10), Shulchan Aruch 472:14, Mishna Brurah 472:45 </ref>
# Women are exempt from the mitzvah of [[Sitting in the Sukkah| sitting in the sukkah]].<ref>Mishna Sukkah 28, Shulchan Aruch Orach Chaim 640:1 </ref>
# Women are obligated in Chanukah candles since they too were part of the miracle of Chanuka. Thus a man who is away traveling he should have his wife light at home for him to fulfill his obligation. Even if he will come that night later than [[Tzet HaKochavim]] (the night to light Chanukah candles), he should still have his wife light. Ashkenazim who have the Minhag that everyone in the household lights and they are able to light where they are should light without a bracha. <ref> S”A 565:5 says that women are obligated in Chanukah candles based on [[Shabbat]] 23a, Rambam (Chanukah 4:9), and Tur 565. Piskei Maharam Riketani (154) holds women can fulfill a man’s obligation on his behalf. This is also the opinion of Rabbenu Yerucham 9:1, Rokeach Chanukah 226:3, Ritva and Meiri ([[Shabbat]] 23a, Megilah 4a), Maharil (Chanukah pg 407). Levush (675), Bach (675), Taz (675:4), Magen Avraham 675:4, Olot [[Shabbat]] 675:1, Pri Chadash 675:4, Eliyah Raba 675:6, Sh”t Shar Efraim 42, Shulchan Gavoha 675:6, Mor Ukesia 675:6, machzik Bracha 675:4, Mishna Brurah 675:9. Sh”t Yechave Daat 3:51 writes that since some rishonim and achronim hold one can only light at [[Tzet HaKochavim]] one should let his wife light at the right time and fulfill his obligation according to all opinions. The Yechave Daat holds like the Chaye Adam 154:33. Kaf Hachiam 676:25. Chaye Adam adds that Ashkenazim can light without a bracha. Interesting point: S”A 689:2 says a women can read the megillah to fulfill for a man his obligation of megillah, and some hold otherwise. [Bahag (quoted by Tosfot Megilah 4a, Erchin 3a) and Morchedai 4a in name of Ravyah (Megilah 569, 843) hold women can’t fulfill the obligation of a man, but Rashi Erchin 3a, Or Zaruh 2:324, Rambam(Megilah 1), Rif (quoted by Sefer Eshkol 2:30) hold a women can fulfill obligation of a man]. However Smag (brought by Magen Avraham 589:5), Itur (Megilah 113d), Eshkol 2 pg 30 differentiate between Megilah which is like Torah reading but by Chanukah women can fulfill the man’s obligation according to everyone. Also Torat Moadim Chanukah pg 40 says the Behag only held a women can fulfill megilah for a man since a women’s obligation is derebanan and a man’s is from divrei kabalah (Ketuvim). Similarly, Sh”t Maharash Halevi O”C 24 says Chanukah isn’t an obligation on each person but on the household and so a women can fulfill it for a man. Thus even those who say by Megilah a woman can’t fulfill a man’s obligation agree by Chanuka. </ref> See [[Lighting Chanukah Candles]].
# Another example of a time bound mitzvah that women are exempt from is shofar blowing. See [[Rosh_Hashana#Who_is_Obligated.3F]].
# The halacha is the women are exempt from [[Sefirat Haomer]] (Magen Avraham 489:1). The Shitat HaKadmonim (last page of bava kama, [http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_15047_91.pdf quoted here]), however, records the responsa of the son of the Maharam Chavallah in the name of his father who quoted his Rabbi, the Ramban, to say that the women were obligated to count the Sefirat HaOmer (See Ramban Kiddushin 34a). The Maharam Challavah explains that since the time doesn’t cause the mitzvah it’s not considered “Zman Grama”. It happens to be time-bound since of another factor which is that the mitzvah of Sefirah depends on the Korban Omer which itself is bound by time. The Sh”t Maharam Challavah compares it to the obligation on women to eat [[Shabbat]] meals which require [[Birkat HaMazon]]. That doesn’t make [[Birkat HaMazon]] a mitzvah Aseh SheZman Grama because the [[Birkat HaMazon]] is obligated as a result of the meal which itself is time bound.

==Af Hen Hayu BeOtto HaNes==
# There's certain which woman shouldn't have been obligated in for one reason or another, but because woman were particularly involved with the story which is being celebrated, woman are obligated.<Ref>See Gemara Megillah 4a, Shabbat 23a, and Pesachim 108a-b</ref> Below are the applications of this principle:
# Women are obligated in listening to the [[Megillah]]. <ref>In Gemara Megillah 4a, Rabbi Yehoshua Ben Levi says that women are obligated in reading the Megillah because they were included in the miracle of Purim. Rashi (Megillah 4a s.v. Af) explains that the decree of Haman applied to men and women equally. Tosfot (s.v. Af) quotes the Rashbam who explains that the gemara means that women are obligated because Ester was instrumental in the miracle of Purim. The Rambam (Megillah 1:1) writes that both men and women are obligated in reading the megillah. Tur and Shulchan Aruch 689:1 codify this as halacha.</ref>
# Women are obligated to drink the [[four cups of wine]] at the [[Pesach]] Seder.<ref>Shulchan Aruch Orach Chaim 475:3 </ref>
# Women are obligated to light [[Chanukah candles]].<ref>Shulchan Aruch Orach Chaim 472:14 </ref>
==Lifecycle Mitzvot==
# Women are exempt from performing a [[Brit Milah]] on a son. The gemara derives this exemption from the pasuk "צוה אותו" and it does not say "אותה".<ref>Gemara Kiddushin 29a, Rambam (Sefer HaMitzvot n. 215)</ref> However, many rishonim are puzzled as to why the gemara doesn't simply say that women are exempt since it is a time-bound mitzvah.<ref>Why does the gemara need to learn from a pasuk that women are exempt isn't it a time-bound mitzvah? Tosfot Kiddushin 29a s.v. otto answers that this gemara is following the opinion who says that there’s no end bound for milah because it can be done after the 8th day even at nighttime. Tosfot megillah 20a s.v. dichtiv answers that milah has karet and so we don’t say that women are exempt from mitzvot aseh with karet. Ramban and Ritva Kiddushin 29a answer that since the mitzvah of milah doesn’t apply to her body, she could have been chayav. Similarly, Tosfot Rid answers that we could have thought that her mitzvah is to be responsible for milah occurring and preparing and that preparation isn’t time-bound.</ref>
# Pidyon HaBen is a non-time bound mitzvah. Nonetheless, women are exempt because of an exclusion of the pasuk.<ref>Gemara Kiddushin 29a, Rashi s.v. ve'iyhi</ref>
# Some say that women have a mitzvah to get married.<ref>The Ran (Kiddushin 16b) assumes that getting married is just a preparation for the mitzvah of having children. He states that even though women aren't obligated in having children ([[Pru Urevu]]) she still has a mitzvah when she enables her husband to fulfill that mitzvah of having children. Therefore, he concludes that there is a mitzvah for women to get married.</ref>

==Mitzvot that don’t apply nowadays==
# Turei Even (Chagigah 15) writes that Semicha on a Korban isn’t a Mitzvah Aseh SheHaZman Grama since the mitzvah doesn’t have a fixed time. Regarding [[Tefillin]] there’s one day to do it and afterwards the mitzvah is lost and there’s a new Mitzvah to wear Tefillin. However, by Semicha that same Mitzvah could be done any day during the daytime. [See Minchat Elazar 2:47’s second reason regarding the building of the Bet HaMikdash.]
# The Rambam (Bet HaBechirah 1:12) writes that everyone is obligated in building the Bet HaMikdash. The questioner in Sh”t Shoel UMeshiv Tanina 3:89 (beginning paragraph s.v. Heneh) inquires as to why women are obligated since it’s a mitzvah that only applies during the day and being a time-bound mitzvah, women should be exempt.
* However, the Sh”t Shoel UMeshiv answers that because men are obligated, women are also obligated. The reason for this is since the whole reason of a women being exempt is that women are subservient to their husbands and don’t have time to fulfill time-bound מצות, however since their husbands are obligated, they too can fulfill this mitzvah properly.
* Alternatively, the Sh”t Minchat Elazar 2:47 writes that since the mitzvah includes donations to the Bet HaMikdash which can be given at night as well, then it’s not considered a time bound mitzvah.
* The Minchat Elazar’s second reason is that since the mitzvah is incomplete and could continued to be fulfilled each day, then, even if the mitzvah doesn’t apply during the night, still it’s considered not time-bound unlike [[Tefillin]] which is time bound and once the day passes there’s a new mitzvah to fulfill. [See Turei Even regarding Semicha.]

== Derabbanan Mitzvot ==

# Rashi<ref>This is how Tosfot (Brachot 20b s.v. chayavot) understood Rashi, as well as most rishonim and achronim. However, Rav Yerucham Fischer Perlow (Mitzvat Aseh 2) suggests that Rashi agrees with Tosfot about this point and explains Rashi differently from how Tosfot understood.</ref> holds that women are obligated in derabbanan mitzvot even if they are time bound. Rabbenu Tam<ref>Sefer Hayashar (Teshuvot 70:4)</ref> and Orchot Chaim<ref>Orchot Chaim (Shalosh Seudot n. 2, Tzitzit n. 31)</ref> agree. However, Tosfot<ref>Tosfot Brachot 20b s.v. btefilla. See Tosfot Pesachim 108b s.v. she'af who writes that women would have been exempt from the four cups if not for the reason that they were included in the miracle (af hen hayu b'otto hanes). He explains that this is because the rabbinic mitzvah was established like a biblical mitzvah. It is possible that Tosfot there agree with Rashi that intrinsically rabbinic mitzvot are obligatory for women even if they're time bound, except if a particular derabbanan was enacted in a way that is similar to a deoritta. However, Tosfot Pesachim might mean that all derabbanan mitzvot are like the deoritta and in effect agrees with Tosfot Brachot.</ref> disagree. This is also the view of Tosfot Harosh,<ref>Tosfot Harosh (Brachot 20b s.v. chayavin)</ref> Talmidei Rabbenu Yonah, Avudraham,<ref>Avudraham (Seder Tefilot Chol ch. 3, Brachot Hamitzvah Umishpateyhem)</ref> Rashbash.<ref>Rashbash 452-453</ref> Erech Hashulchan,<ref>Erech Hashulchan 291:6</ref> Rav Ovadia Yosef,<ref>Yechava Daat 3:7</ref> and Rav Pinchas Zvichi<ref>Ateret Paz OC 1:1</ref> hold like Tosfot.

==Sources==
<references/>

Mitzvot Aseh SheHazman Grama

2026-06-29T19:40:14Z

YitzchakSultan1: /* Shabbat */

[[File:Timebound Mitzvot.png|right|250px]]
Women are exempt from all time bound positive commandments though there are many exceptions. The classic examples of this rule include [[Tallit]] and [[Tefillin]]. There is a major discussion regarding many mitzvot that women are exempt from whether they can optionally fulfill them and whether they can do so with a bracha.
==Basics==
# Women are exempt from all time bound positive commandments (Mitzvot Aseh Shehazman Grama) with a few exceptions, which will be listed below. <ref>The Gemara Kiddushin 29b learns from the pasuk that says "ולמדתם אותם את בניכם" (Devarim 11:19) that the obligation of Talmud Torah applies to men and not women. Next the gemara Kiddushin 34a derives this halacha from the juxtaposition in the pesukim (Devarim 6:7-8 and 11:18-9) between [[Tefillin]] and Talmud Torah, just like women are exempt from Talmud Torah so too they are exempt from Tefillin. Then, gemara kiddushin 35a writes that the pasuk in Shemot 13:9 compares [[Tefillin]] to all mitzvot to teach us that just like [[Tefillin]] is a positive time bound mitzvah and women are exempt so too all positive time bound mitzvot women are exempt. See the gemara there for the full discussion. The Mishna Kiddushin 29a rules that women are exempt from positive mitzvot that are time bound. This is codified by the Rambam (Avoda Zara 12:3), Tur and Shulchan Aruch Orach Chaim 17:2. </ref>
# If a women wants to do a Mitzvah that she is exempt from she is permitted and encouraged to do so. Ashkenazim hold that women can make a bracha on such mitzvot even though they are exempt, while Sephardim hold that women can't make a bracha since they are exempt. <ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref>

==Daily Mitzvot==
# [[Tzitzit]] is a Mitzvah Aseh SheHaZman Grama and so women are exempt. <Ref>Shulchan Aruch O.C. 17:2 </ref> Even though usually women are allowed to fulfill מצות from which they are exempt, by [[Tzitzit]] it’s preferable that women do not fulfill this mitzvah. <ref> Mitzvat Nashim (pg 34) quoting Ben Ish Chai (Lech Lecha #13), Sh”t Mishneh Halachot Tanina 1:21, Sh”t Igrot Moshe O”C 4:49 and others </ref>
# [[Tefillin]] is a Mitzvah Aseh SheHaZman Grama and so women are exempt. Even though usually women are allowed to fulfill מצות from which they are exempt, by [[Tefillin]] it’s preferable that women do not fulfill this mitzvah. <ref> Shulchan Aruch and Rama 38:3, Mitzvat Nashim (pg 35). Turei Even Chagiga 16b explains that since each day is a new mitzvah and tefillin can't be fulfilled at night or Shabbat tefillin is zman grama. However, semicha on a korban is a one time mitzvah and isn't zman grama even though it can't be done at night. </ref>
# Tefilla is a Mitzvah Aseh SheHaZman Grama but nonetheless women are obligated in praying once a day and it’s praiseworthy to pray three times a day.<Ref>Sh”t Yechave Daat 3:17 </ref> There is a dispute regarding [[Mussaf]]; see further Sh”t Yabia Omer 2:6(7).
# Shema is an example of a Mitzvah Aseh Shehazman Grama. See [[Kriyat Shema#Who's Obligated?]] for details.

==Brachot==
# Regarding the mitzvah of saying [[one hundred Brachot]] each day some consider it a Mitzvah Aseh SheZman Grama, while others disagree.<ref> Rav Elyashiv in Yashiv Moshe (pg 19), Birkat Eitan (pg 61), Rav Hershel Shachter in a shiur on [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer yutorah.org called “Women at Prayer”], Rav Ovadyah Yosef in Halichot Olam (vol 1 pg 59) and Yalkut Yosef (Otzer Dinim LeIsha pg 75), and Hilchot Bat Yisrael (end of chapter 14) write that a woman is obligated since it’s a obligation that applies the whole day and is renewed every day similar to the Shagat Aryeh regarding Zecher Yetziat Mitzrayim in Shema. However, Halichot Bayita 13:1 in name of Rav Shlomo Zalman, Sh”t Teshuvot VeHanhagot 2:129, Sh”t Shevet HaKehati 3:63, Birkat Eitan (pg 62), Vezot HaBracha (pg 185, chapter 20), Sh”t Atret Paz 1:1, Shevet HaLevi 5:23, and Sh”t Rivevot Efraim 3:47, 5:114 write that a women is exempt and some base it on the Magen Avraham regarding Zecher Yetziat Mitzrayim in Shema who disagrees with the Shagat Aryeh. </ref>
# [[Birkat HaMazon]] isn't considered Zman Grama and women are obligated.<ref>Shulchan Aruch 186:1</ref>
# [[Birkat Halevana]] is a interesting discussion whether it considered a Mitzvot Aseh Shehazman Grama. Most assume it is. See [[Birkat_HaLevana#Women]].

==Shabbat==
# Women are obligated in [[Kiddush]] on [[Shabbat]]. Even though Kiddish is a time bound positive mitzvah women are obligated because there is a comparison between Shamor and Zachar and since women are obligated to keep the negative commandments of [[Shabbat]] so too they're obligated in the positive mitzvot of [[Shabbat]].<ref>Gemara Brachot 20b, Rambam Avoda Zara 12:3, Shulchan Aruch 271:2 </ref>
# Some say that there’s an obligation of women to hear Kriyat HaTorah but the minhag is to lenient in this regard.<Ref>Mishna Brurah 282:12, see Rivevot Efraim 6:153(21) </ref>
# Women are obligated in seuda shelishit.<ref>(1) According to Rabbenu Tam (cited by Ran on Rif Shabbat 44a s.v. vktav), the reason is that they're obligated in seuda shelishit is that they are apart of the miracle of the double portion of ''maan'' falling in the desert on Fridays. (2) According to Ran, since women are obligated in the negative mitzvot of Shabbat, they're also obligated in all of the positive mitzvot of the day, including seuda shelishit. This is cited by Bet Yosef OC 291:10. (3) Orchot Chaim (v. 1 Shalosh Seudot n. 2) writes that women are obligated in seuda shelishit since it is only rabbinic and for rabbinic mitzvot women are always obligated even if it is time bound. This corresponds with the view of Rashi (Brachot 20b) but not with Tosfot or Talmidei Rabbenu Yonah there. </ref>
# Women are obligated in Melaveh Malka.<ref>Piskei Teshuvot 300:1, Rivevot Efriam 2:89 </ref>
# There is a dispute if women are obligated in havdalah.<ref>Bet Yosef OC 296:8 quotes the Orchot Chaim to say that women are exempt from havdalah since it is derabbanan. Orchot Chaim quoted this from Rash. However, Bet Yosef also quotes Rabbenu Yonah that women are obligated in havdalah just like they are obligated in kiddush.</ref>

==Holidays==
# Women are obligated to eat [[Matza]] on the first night of [[Pesach]]. Even though this is a time bound positive mitzvah, Chazal write that just like women are obligated to avoid Chametz on [[Pesach]] so too they're obligated in the mitzvah of eating matzah (as the pasuk juxtaposes eating matza and avoiding chametz). Similarly, they are obligated in all the mitzvot of the night such as the 4 cups of wine, [[Matzah]], [[Maror]], and saying the [[Haggadah]].<Ref>Pesachim 43b, Rambam (Chametz UMatzah 6:10), Shulchan Aruch 472:14, Mishna Brurah 472:45 </ref>
# Women are exempt from the mitzvah of [[Sitting in the Sukkah| sitting in the sukkah]].<ref>Mishna Sukkah 28, Shulchan Aruch Orach Chaim 640:1 </ref>
# Women are obligated in Chanukah candles since they too were part of the miracle of Chanuka. Thus a man who is away traveling he should have his wife light at home for him to fulfill his obligation. Even if he will come that night later than [[Tzet HaKochavim]] (the night to light Chanukah candles), he should still have his wife light. Ashkenazim who have the Minhag that everyone in the household lights and they are able to light where they are should light without a bracha. <ref> S”A 565:5 says that women are obligated in Chanukah candles based on [[Shabbat]] 23a, Rambam (Chanukah 4:9), and Tur 565. Piskei Maharam Riketani (154) holds women can fulfill a man’s obligation on his behalf. This is also the opinion of Rabbenu Yerucham 9:1, Rokeach Chanukah 226:3, Ritva and Meiri ([[Shabbat]] 23a, Megilah 4a), Maharil (Chanukah pg 407). Levush (675), Bach (675), Taz (675:4), Magen Avraham 675:4, Olot [[Shabbat]] 675:1, Pri Chadash 675:4, Eliyah Raba 675:6, Sh”t Shar Efraim 42, Shulchan Gavoha 675:6, Mor Ukesia 675:6, machzik Bracha 675:4, Mishna Brurah 675:9. Sh”t Yechave Daat 3:51 writes that since some rishonim and achronim hold one can only light at [[Tzet HaKochavim]] one should let his wife light at the right time and fulfill his obligation according to all opinions. The Yechave Daat holds like the Chaye Adam 154:33. Kaf Hachiam 676:25. Chaye Adam adds that Ashkenazim can light without a bracha. Interesting point: S”A 689:2 says a women can read the megillah to fulfill for a man his obligation of megillah, and some hold otherwise. [Bahag (quoted by Tosfot Megilah 4a, Erchin 3a) and Morchedai 4a in name of Ravyah (Megilah 569, 843) hold women can’t fulfill the obligation of a man, but Rashi Erchin 3a, Or Zaruh 2:324, Rambam(Megilah 1), Rif (quoted by Sefer Eshkol 2:30) hold a women can fulfill obligation of a man]. However Smag (brought by Magen Avraham 589:5), Itur (Megilah 113d), Eshkol 2 pg 30 differentiate between Megilah which is like Torah reading but by Chanukah women can fulfill the man’s obligation according to everyone. Also Torat Moadim Chanukah pg 40 says the Behag only held a women can fulfill megilah for a man since a women’s obligation is derebanan and a man’s is from divrei kabalah (Ketuvim). Similarly, Sh”t Maharash Halevi O”C 24 says Chanukah isn’t an obligation on each person but on the household and so a women can fulfill it for a man. Thus even those who say by Megilah a woman can’t fulfill a man’s obligation agree by Chanuka. </ref> See [[Lighting Chanukah Candles]].
# Another example of a time bound mitzvah that women are exempt from is shofar blowing. See [[Rosh_Hashana#Who_is_Obligated.3F]].
# The halacha is the women are exempt from [[Sefirat Haomer]] (Magen Avraham 489:1). The Shitat HaKadmonim (last page of bava kama, [http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_15047_91.pdf quoted here]), however, records the responsa of the son of the Maharam Chavallah in the name of his father who quoted his Rabbi, the Ramban, to say that the women were obligated to count the Sefirat HaOmer (See Ramban Kiddushin 34a). The Maharam Challavah explains that since the time doesn’t cause the mitzvah it’s not considered “Zman Grama”. It happens to be time-bound since of another factor which is that the mitzvah of Sefirah depends on the Korban Omer which itself is bound by time. The Sh”t Maharam Challavah compares it to the obligation on women to eat [[Shabbat]] meals which require [[Birkat HaMazon]]. That doesn’t make [[Birkat HaMazon]] a mitzvah Aseh SheZman Grama because the [[Birkat HaMazon]] is obligated as a result of the meal which itself is time bound.

==Af Hen Hayu BeOtto HaNes==
# There's certain which woman shouldn't have been obligated in for one reason or another, but because woman were particularly involved with the story which is being celebrated, woman are obligated.<Ref>See Gemara Megillah 4a, Shabbat 23a, and Pesachim 108a-b</ref> Below are the applications of this principle:
# Women are obligated in listening to the [[Megillah]]. <ref>In Gemara Megillah 4a, Rabbi Yehoshua Ben Levi says that women are obligated in reading the Megillah because they were included in the miracle of Purim. Rashi (Megillah 4a s.v. Af) explains that the decree of Haman applied to men and women equally. Tosfot (s.v. Af) quotes the Rashbam who explains that the gemara means that women are obligated because Ester was instrumental in the miracle of Purim. The Rambam (Megillah 1:1) writes that both men and women are obligated in reading the megillah. Tur and Shulchan Aruch 689:1 codify this as halacha.</ref>
# Women are obligated to drink the [[four cups of wine]] at the [[Pesach]] Seder.<ref>Shulchan Aruch Orach Chaim 475:3 </ref>
# Women are obligated to light [[Chanukah candles]].<ref>Shulchan Aruch Orach Chaim 472:14 </ref>
==Lifecycle Mitzvot==
# Women are exempt from performing a [[Brit Milah]] on a son. The gemara derives this exemption from the pasuk "צוה אותו" and it does not say "אותה".<ref>Gemara Kiddushin 29a, Rambam (Sefer HaMitzvot n. 215)</ref> However, many rishonim are puzzled as to why the gemara doesn't simply say that women are exempt since it is a time-bound mitzvah.<ref>Why does the gemara need to learn from a pasuk that women are exempt isn't it a time-bound mitzvah? Tosfot Kiddushin 29a s.v. otto answers that this gemara is following the opinion who says that there’s no end bound for milah because it can be done after the 8th day even at nighttime. Tosfot megillah 20a s.v. dichtiv answers that milah has karet and so we don’t say that women are exempt from mitzvot aseh with karet. Ramban and Ritva Kiddushin 29a answer that since the mitzvah of milah doesn’t apply to her body, she could have been chayav. Similarly, Tosfot Rid answers that we could have thought that her mitzvah is to be responsible for milah occurring and preparing and that preparation isn’t time-bound.</ref>
# Pidyon HaBen is a non-time bound mitzvah. Nonetheless, women are exempt because of an exclusion of the pasuk.<ref>Gemara Kiddushin 29a, Rashi s.v. ve'iyhi</ref>
# Some say that women have a mitzvah to get married.<ref>The Ran (Kiddushin 16b) assumes that getting married is just a preparation for the mitzvah of having children. He states that even though women aren't obligated in having children ([[Pru Urevu]]) she still has a mitzvah when she enables her husband to fulfill that mitzvah of having children. Therefore, he concludes that there is a mitzvah for women to get married.</ref>

==Mitzvot that don’t apply nowadays==
# Turei Even (Chagigah 15) writes that Semicha on a Korban isn’t a Mitzvah Aseh SheHaZman Grama since the mitzvah doesn’t have a fixed time. Regarding [[Tefillin]] there’s one day to do it and afterwards the mitzvah is lost and there’s a new Mitzvah to wear Tefillin. However, by Semicha that same Mitzvah could be done any day during the daytime. [See Minchat Elazar 2:47’s second reason regarding the building of the Bet HaMikdash.]
# The Rambam (Bet HaBechirah 1:12) writes that everyone is obligated in building the Bet HaMikdash. The questioner in Sh”t Shoel UMeshiv Tanina 3:89 (beginning paragraph s.v. Heneh) inquires as to why women are obligated since it’s a mitzvah that only applies during the day and being a time-bound mitzvah, women should be exempt.
* However, the Sh”t Shoel UMeshiv answers that because men are obligated, women are also obligated. The reason for this is since the whole reason of a women being exempt is that women are subservient to their husbands and don’t have time to fulfill time-bound מצות, however since their husbands are obligated, they too can fulfill this mitzvah properly.
* Alternatively, the Sh”t Minchat Elazar 2:47 writes that since the mitzvah includes donations to the Bet HaMikdash which can be given at night as well, then it’s not considered a time bound mitzvah.
* The Minchat Elazar’s second reason is that since the mitzvah is incomplete and could continued to be fulfilled each day, then, even if the mitzvah doesn’t apply during the night, still it’s considered not time-bound unlike [[Tefillin]] which is time bound and once the day passes there’s a new mitzvah to fulfill. [See Turei Even regarding Semicha.]

== Derabbanan Mitzvot ==

# Rashi holds that women are obligated in derabbanan mitzvot even if they are time bound. Rabbenu Tam<ref>Sefer Hayashar (Teshuvot 70:4)</ref> and Orchot Chaim<ref>Orchot Chaim (Shalosh Seudot n. 2, Tzitzit n. 31)</ref> agree. However, Tosfot<ref>Tosfot Brachot 20b s.v. btefilla. See Tosfot Pesachim 108b s.v. she'af who writes that women would have been exempt from the four cups if not for the reason that they were included in the miracle (af hen hayu b'otto hanes). He explains that this is because the rabbinic mitzvah was established like a biblical mitzvah. It is possible that Tosfot there agree with Rashi that intrinsically rabbinic mitzvot are obligatory for women even if they're time bound, except if a particular derabbanan was enacted in a way that is similar to a deoritta. However, Tosfot Pesachim might mean that all derabbanan mitzvot are like the deoritta and in effect agrees with Tosfot Brachot.</ref> disagree. This is also the view of Tosfot Harosh,<ref>Tosfot Harosh (Brachot 20b s.v. chayavin)</ref> Talmidei Rabbenu Yonah, Avudraham,<ref>Avudraham (Seder Tefilot Chol ch. 3, Brachot Hamitzvah Umishpateyhem)</ref> Rashbash.<ref>Rashbash 452-453</ref>

==Sources==
<references/>

Mitzvot Aseh SheHazman Grama

2026-06-29T19:38:46Z

YitzchakSultan1: /* Shabbat */

[[File:Timebound Mitzvot.png|right|250px]]
Women are exempt from all time bound positive commandments though there are many exceptions. The classic examples of this rule include [[Tallit]] and [[Tefillin]]. There is a major discussion regarding many mitzvot that women are exempt from whether they can optionally fulfill them and whether they can do so with a bracha.
==Basics==
# Women are exempt from all time bound positive commandments (Mitzvot Aseh Shehazman Grama) with a few exceptions, which will be listed below. <ref>The Gemara Kiddushin 29b learns from the pasuk that says "ולמדתם אותם את בניכם" (Devarim 11:19) that the obligation of Talmud Torah applies to men and not women. Next the gemara Kiddushin 34a derives this halacha from the juxtaposition in the pesukim (Devarim 6:7-8 and 11:18-9) between [[Tefillin]] and Talmud Torah, just like women are exempt from Talmud Torah so too they are exempt from Tefillin. Then, gemara kiddushin 35a writes that the pasuk in Shemot 13:9 compares [[Tefillin]] to all mitzvot to teach us that just like [[Tefillin]] is a positive time bound mitzvah and women are exempt so too all positive time bound mitzvot women are exempt. See the gemara there for the full discussion. The Mishna Kiddushin 29a rules that women are exempt from positive mitzvot that are time bound. This is codified by the Rambam (Avoda Zara 12:3), Tur and Shulchan Aruch Orach Chaim 17:2. </ref>
# If a women wants to do a Mitzvah that she is exempt from she is permitted and encouraged to do so. Ashkenazim hold that women can make a bracha on such mitzvot even though they are exempt, while Sephardim hold that women can't make a bracha since they are exempt. <ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref>

==Daily Mitzvot==
# [[Tzitzit]] is a Mitzvah Aseh SheHaZman Grama and so women are exempt. <Ref>Shulchan Aruch O.C. 17:2 </ref> Even though usually women are allowed to fulfill מצות from which they are exempt, by [[Tzitzit]] it’s preferable that women do not fulfill this mitzvah. <ref> Mitzvat Nashim (pg 34) quoting Ben Ish Chai (Lech Lecha #13), Sh”t Mishneh Halachot Tanina 1:21, Sh”t Igrot Moshe O”C 4:49 and others </ref>
# [[Tefillin]] is a Mitzvah Aseh SheHaZman Grama and so women are exempt. Even though usually women are allowed to fulfill מצות from which they are exempt, by [[Tefillin]] it’s preferable that women do not fulfill this mitzvah. <ref> Shulchan Aruch and Rama 38:3, Mitzvat Nashim (pg 35). Turei Even Chagiga 16b explains that since each day is a new mitzvah and tefillin can't be fulfilled at night or Shabbat tefillin is zman grama. However, semicha on a korban is a one time mitzvah and isn't zman grama even though it can't be done at night. </ref>
# Tefilla is a Mitzvah Aseh SheHaZman Grama but nonetheless women are obligated in praying once a day and it’s praiseworthy to pray three times a day.<Ref>Sh”t Yechave Daat 3:17 </ref> There is a dispute regarding [[Mussaf]]; see further Sh”t Yabia Omer 2:6(7).
# Shema is an example of a Mitzvah Aseh Shehazman Grama. See [[Kriyat Shema#Who's Obligated?]] for details.

==Brachot==
# Regarding the mitzvah of saying [[one hundred Brachot]] each day some consider it a Mitzvah Aseh SheZman Grama, while others disagree.<ref> Rav Elyashiv in Yashiv Moshe (pg 19), Birkat Eitan (pg 61), Rav Hershel Shachter in a shiur on [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer yutorah.org called “Women at Prayer”], Rav Ovadyah Yosef in Halichot Olam (vol 1 pg 59) and Yalkut Yosef (Otzer Dinim LeIsha pg 75), and Hilchot Bat Yisrael (end of chapter 14) write that a woman is obligated since it’s a obligation that applies the whole day and is renewed every day similar to the Shagat Aryeh regarding Zecher Yetziat Mitzrayim in Shema. However, Halichot Bayita 13:1 in name of Rav Shlomo Zalman, Sh”t Teshuvot VeHanhagot 2:129, Sh”t Shevet HaKehati 3:63, Birkat Eitan (pg 62), Vezot HaBracha (pg 185, chapter 20), Sh”t Atret Paz 1:1, Shevet HaLevi 5:23, and Sh”t Rivevot Efraim 3:47, 5:114 write that a women is exempt and some base it on the Magen Avraham regarding Zecher Yetziat Mitzrayim in Shema who disagrees with the Shagat Aryeh. </ref>
# [[Birkat HaMazon]] isn't considered Zman Grama and women are obligated.<ref>Shulchan Aruch 186:1</ref>
# [[Birkat Halevana]] is a interesting discussion whether it considered a Mitzvot Aseh Shehazman Grama. Most assume it is. See [[Birkat_HaLevana#Women]].

==Shabbat==
# Women are obligated in [[Kiddush]] on [[Shabbat]]. Even though Kiddish is a time bound positive mitzvah women are obligated because there is a comparison between Shamor and Zachar and since women are obligated to keep the negative commandments of [[Shabbat]] so too they're obligated in the positive mitzvot of [[Shabbat]].<ref>Gemara Brachot 20b, Rambam Avoda Zara 12:3, Shulchan Aruch 271:2 </ref>
# Some say that there’s an obligation of women to hear Kriyat HaTorah but the minhag is to lenient in this regard.<Ref>Mishna Brurah 282:12, see Rivevot Efraim 6:153(21) </ref>
# Women are obligated in seuda shelishit.<ref>(1) According to Rabbenu Tam (cited by Ran on Rif Shabbat 44a s.v. vktav), the reason is that they're obligated in seuda shelishit is that they are apart of the miracle of the double portion of ''maan'' falling in the desert on Fridays. (2) According to Ran, since women are obligated in the negative mitzvot of Shabbat, they're also obligated in all of the positive mitzvot of the day, including seuda shelishit. This is cited by Bet Yosef OC 291:10. (3) Orchot Chaim (v. 1 Shalosh Seudot n. 2) writes that women are obligated in seuda shelishit since it is only rabbinic and for rabbinic mitzvot women are always obligated even if it is time bound. This corresponds with the view of Rashi (Brachot 20b) but not with Tosfot or Talmidei Rabbenu Yonah there. </ref>
# Women are obligated in Melaveh Malka.<ref>Piskei Teshuvot 300:1, Rivevot Efriam 2:89 </ref>
# There is a dispute if women are obligated in havdalah.<ref>Bet Yosef OC 296:8 quotes the Orchot Chaim to say that women are exempt from havdalah since it is derabbanan. Orchot Chaim quoted this from Rash. However, Bet Yosef also quotes Rabbenu Yonah that women are obligated in havdalah just like they are obligated in kiddush.</ref>

==Holidays==
# Women are obligated to eat [[Matza]] on the first night of [[Pesach]]. Even though this is a time bound positive mitzvah, Chazal write that just like women are obligated to avoid Chametz on [[Pesach]] so too they're obligated in the mitzvah of eating matzah (as the pasuk juxtaposes eating matza and avoiding chametz). Similarly, they are obligated in all the mitzvot of the night such as the 4 cups of wine, [[Matzah]], [[Maror]], and saying the [[Haggadah]].<Ref>Pesachim 43b, Rambam (Chametz UMatzah 6:10), Shulchan Aruch 472:14, Mishna Brurah 472:45 </ref>
# Women are exempt from the mitzvah of [[Sitting in the Sukkah| sitting in the sukkah]].<ref>Mishna Sukkah 28, Shulchan Aruch Orach Chaim 640:1 </ref>
# Women are obligated in Chanukah candles since they too were part of the miracle of Chanuka. Thus a man who is away traveling he should have his wife light at home for him to fulfill his obligation. Even if he will come that night later than [[Tzet HaKochavim]] (the night to light Chanukah candles), he should still have his wife light. Ashkenazim who have the Minhag that everyone in the household lights and they are able to light where they are should light without a bracha. <ref> S”A 565:5 says that women are obligated in Chanukah candles based on [[Shabbat]] 23a, Rambam (Chanukah 4:9), and Tur 565. Piskei Maharam Riketani (154) holds women can fulfill a man’s obligation on his behalf. This is also the opinion of Rabbenu Yerucham 9:1, Rokeach Chanukah 226:3, Ritva and Meiri ([[Shabbat]] 23a, Megilah 4a), Maharil (Chanukah pg 407). Levush (675), Bach (675), Taz (675:4), Magen Avraham 675:4, Olot [[Shabbat]] 675:1, Pri Chadash 675:4, Eliyah Raba 675:6, Sh”t Shar Efraim 42, Shulchan Gavoha 675:6, Mor Ukesia 675:6, machzik Bracha 675:4, Mishna Brurah 675:9. Sh”t Yechave Daat 3:51 writes that since some rishonim and achronim hold one can only light at [[Tzet HaKochavim]] one should let his wife light at the right time and fulfill his obligation according to all opinions. The Yechave Daat holds like the Chaye Adam 154:33. Kaf Hachiam 676:25. Chaye Adam adds that Ashkenazim can light without a bracha. Interesting point: S”A 689:2 says a women can read the megillah to fulfill for a man his obligation of megillah, and some hold otherwise. [Bahag (quoted by Tosfot Megilah 4a, Erchin 3a) and Morchedai 4a in name of Ravyah (Megilah 569, 843) hold women can’t fulfill the obligation of a man, but Rashi Erchin 3a, Or Zaruh 2:324, Rambam(Megilah 1), Rif (quoted by Sefer Eshkol 2:30) hold a women can fulfill obligation of a man]. However Smag (brought by Magen Avraham 589:5), Itur (Megilah 113d), Eshkol 2 pg 30 differentiate between Megilah which is like Torah reading but by Chanukah women can fulfill the man’s obligation according to everyone. Also Torat Moadim Chanukah pg 40 says the Behag only held a women can fulfill megilah for a man since a women’s obligation is derebanan and a man’s is from divrei kabalah (Ketuvim). Similarly, Sh”t Maharash Halevi O”C 24 says Chanukah isn’t an obligation on each person but on the household and so a women can fulfill it for a man. Thus even those who say by Megilah a woman can’t fulfill a man’s obligation agree by Chanuka. </ref> See [[Lighting Chanukah Candles]].
# Another example of a time bound mitzvah that women are exempt from is shofar blowing. See [[Rosh_Hashana#Who_is_Obligated.3F]].
# The halacha is the women are exempt from [[Sefirat Haomer]] (Magen Avraham 489:1). The Shitat HaKadmonim (last page of bava kama, [http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_15047_91.pdf quoted here]), however, records the responsa of the son of the Maharam Chavallah in the name of his father who quoted his Rabbi, the Ramban, to say that the women were obligated to count the Sefirat HaOmer (See Ramban Kiddushin 34a). The Maharam Challavah explains that since the time doesn’t cause the mitzvah it’s not considered “Zman Grama”. It happens to be time-bound since of another factor which is that the mitzvah of Sefirah depends on the Korban Omer which itself is bound by time. The Sh”t Maharam Challavah compares it to the obligation on women to eat [[Shabbat]] meals which require [[Birkat HaMazon]]. That doesn’t make [[Birkat HaMazon]] a mitzvah Aseh SheZman Grama because the [[Birkat HaMazon]] is obligated as a result of the meal which itself is time bound.

==Af Hen Hayu BeOtto HaNes==
# There's certain which woman shouldn't have been obligated in for one reason or another, but because woman were particularly involved with the story which is being celebrated, woman are obligated.<Ref>See Gemara Megillah 4a, Shabbat 23a, and Pesachim 108a-b</ref> Below are the applications of this principle:
# Women are obligated in listening to the [[Megillah]]. <ref>In Gemara Megillah 4a, Rabbi Yehoshua Ben Levi says that women are obligated in reading the Megillah because they were included in the miracle of Purim. Rashi (Megillah 4a s.v. Af) explains that the decree of Haman applied to men and women equally. Tosfot (s.v. Af) quotes the Rashbam who explains that the gemara means that women are obligated because Ester was instrumental in the miracle of Purim. The Rambam (Megillah 1:1) writes that both men and women are obligated in reading the megillah. Tur and Shulchan Aruch 689:1 codify this as halacha.</ref>
# Women are obligated to drink the [[four cups of wine]] at the [[Pesach]] Seder.<ref>Shulchan Aruch Orach Chaim 475:3 </ref>
# Women are obligated to light [[Chanukah candles]].<ref>Shulchan Aruch Orach Chaim 472:14 </ref>
==Lifecycle Mitzvot==
# Women are exempt from performing a [[Brit Milah]] on a son. The gemara derives this exemption from the pasuk "צוה אותו" and it does not say "אותה".<ref>Gemara Kiddushin 29a, Rambam (Sefer HaMitzvot n. 215)</ref> However, many rishonim are puzzled as to why the gemara doesn't simply say that women are exempt since it is a time-bound mitzvah.<ref>Why does the gemara need to learn from a pasuk that women are exempt isn't it a time-bound mitzvah? Tosfot Kiddushin 29a s.v. otto answers that this gemara is following the opinion who says that there’s no end bound for milah because it can be done after the 8th day even at nighttime. Tosfot megillah 20a s.v. dichtiv answers that milah has karet and so we don’t say that women are exempt from mitzvot aseh with karet. Ramban and Ritva Kiddushin 29a answer that since the mitzvah of milah doesn’t apply to her body, she could have been chayav. Similarly, Tosfot Rid answers that we could have thought that her mitzvah is to be responsible for milah occurring and preparing and that preparation isn’t time-bound.</ref>
# Pidyon HaBen is a non-time bound mitzvah. Nonetheless, women are exempt because of an exclusion of the pasuk.<ref>Gemara Kiddushin 29a, Rashi s.v. ve'iyhi</ref>
# Some say that women have a mitzvah to get married.<ref>The Ran (Kiddushin 16b) assumes that getting married is just a preparation for the mitzvah of having children. He states that even though women aren't obligated in having children ([[Pru Urevu]]) she still has a mitzvah when she enables her husband to fulfill that mitzvah of having children. Therefore, he concludes that there is a mitzvah for women to get married.</ref>

==Mitzvot that don’t apply nowadays==
# Turei Even (Chagigah 15) writes that Semicha on a Korban isn’t a Mitzvah Aseh SheHaZman Grama since the mitzvah doesn’t have a fixed time. Regarding [[Tefillin]] there’s one day to do it and afterwards the mitzvah is lost and there’s a new Mitzvah to wear Tefillin. However, by Semicha that same Mitzvah could be done any day during the daytime. [See Minchat Elazar 2:47’s second reason regarding the building of the Bet HaMikdash.]
# The Rambam (Bet HaBechirah 1:12) writes that everyone is obligated in building the Bet HaMikdash. The questioner in Sh”t Shoel UMeshiv Tanina 3:89 (beginning paragraph s.v. Heneh) inquires as to why women are obligated since it’s a mitzvah that only applies during the day and being a time-bound mitzvah, women should be exempt.
* However, the Sh”t Shoel UMeshiv answers that because men are obligated, women are also obligated. The reason for this is since the whole reason of a women being exempt is that women are subservient to their husbands and don’t have time to fulfill time-bound מצות, however since their husbands are obligated, they too can fulfill this mitzvah properly.
* Alternatively, the Sh”t Minchat Elazar 2:47 writes that since the mitzvah includes donations to the Bet HaMikdash which can be given at night as well, then it’s not considered a time bound mitzvah.
* The Minchat Elazar’s second reason is that since the mitzvah is incomplete and could continued to be fulfilled each day, then, even if the mitzvah doesn’t apply during the night, still it’s considered not time-bound unlike [[Tefillin]] which is time bound and once the day passes there’s a new mitzvah to fulfill. [See Turei Even regarding Semicha.]

== Derabbanan Mitzvot ==

# Rashi holds that women are obligated in derabbanan mitzvot even if they are time bound. Orchot Chaim<ref>Orchot Chaim (Shalosh Seudot n. 2, Tzitzit n. 31)</ref> agrees. However, Tosfot<ref>Tosfot Brachot 20b s.v. btefilla. See Tosfot Pesachim 108b s.v. she'af who writes that women would have been exempt from the four cups if not for the reason that they were included in the miracle (af hen hayu b'otto hanes). He explains that this is because the rabbinic mitzvah was established like a biblical mitzvah. It is possible that Tosfot there agree with Rashi that intrinsically rabbinic mitzvot are obligatory for women even if they're time bound, except if a particular derabbanan was enacted in a way that is similar to a deoritta. However, Tosfot Pesachim might mean that all derabbanan mitzvot are like the deoritta and in effect agrees with Tosfot Brachot.</ref> disagree. This is also the view of Tosfot Harosh,<ref>Tosfot Harosh (Brachot 20b s.v. chayavin)</ref> Talmidei Rabbenu Yonah, Avudraham,<ref>Avudraham (Seder Tefilot Chol ch. 3, Brachot Hamitzvah Umishpateyhem)</ref> Rashbash.<ref>Rashbash 452-453</ref>

==Sources==
<references/>

Mitzvot Aseh SheHazman Grama

2026-06-29T19:30:13Z

YitzchakSultan1: /* Shabbat */

[[File:Timebound Mitzvot.png|right|250px]]
Women are exempt from all time bound positive commandments though there are many exceptions. The classic examples of this rule include [[Tallit]] and [[Tefillin]]. There is a major discussion regarding many mitzvot that women are exempt from whether they can optionally fulfill them and whether they can do so with a bracha.
==Basics==
# Women are exempt from all time bound positive commandments (Mitzvot Aseh Shehazman Grama) with a few exceptions, which will be listed below. <ref>The Gemara Kiddushin 29b learns from the pasuk that says "ולמדתם אותם את בניכם" (Devarim 11:19) that the obligation of Talmud Torah applies to men and not women. Next the gemara Kiddushin 34a derives this halacha from the juxtaposition in the pesukim (Devarim 6:7-8 and 11:18-9) between [[Tefillin]] and Talmud Torah, just like women are exempt from Talmud Torah so too they are exempt from Tefillin. Then, gemara kiddushin 35a writes that the pasuk in Shemot 13:9 compares [[Tefillin]] to all mitzvot to teach us that just like [[Tefillin]] is a positive time bound mitzvah and women are exempt so too all positive time bound mitzvot women are exempt. See the gemara there for the full discussion. The Mishna Kiddushin 29a rules that women are exempt from positive mitzvot that are time bound. This is codified by the Rambam (Avoda Zara 12:3), Tur and Shulchan Aruch Orach Chaim 17:2. </ref>
# If a women wants to do a Mitzvah that she is exempt from she is permitted and encouraged to do so. Ashkenazim hold that women can make a bracha on such mitzvot even though they are exempt, while Sephardim hold that women can't make a bracha since they are exempt. <ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref>

==Daily Mitzvot==
# [[Tzitzit]] is a Mitzvah Aseh SheHaZman Grama and so women are exempt. <Ref>Shulchan Aruch O.C. 17:2 </ref> Even though usually women are allowed to fulfill מצות from which they are exempt, by [[Tzitzit]] it’s preferable that women do not fulfill this mitzvah. <ref> Mitzvat Nashim (pg 34) quoting Ben Ish Chai (Lech Lecha #13), Sh”t Mishneh Halachot Tanina 1:21, Sh”t Igrot Moshe O”C 4:49 and others </ref>
# [[Tefillin]] is a Mitzvah Aseh SheHaZman Grama and so women are exempt. Even though usually women are allowed to fulfill מצות from which they are exempt, by [[Tefillin]] it’s preferable that women do not fulfill this mitzvah. <ref> Shulchan Aruch and Rama 38:3, Mitzvat Nashim (pg 35). Turei Even Chagiga 16b explains that since each day is a new mitzvah and tefillin can't be fulfilled at night or Shabbat tefillin is zman grama. However, semicha on a korban is a one time mitzvah and isn't zman grama even though it can't be done at night. </ref>
# Tefilla is a Mitzvah Aseh SheHaZman Grama but nonetheless women are obligated in praying once a day and it’s praiseworthy to pray three times a day.<Ref>Sh”t Yechave Daat 3:17 </ref> There is a dispute regarding [[Mussaf]]; see further Sh”t Yabia Omer 2:6(7).
# Shema is an example of a Mitzvah Aseh Shehazman Grama. See [[Kriyat Shema#Who's Obligated?]] for details.

==Brachot==
# Regarding the mitzvah of saying [[one hundred Brachot]] each day some consider it a Mitzvah Aseh SheZman Grama, while others disagree.<ref> Rav Elyashiv in Yashiv Moshe (pg 19), Birkat Eitan (pg 61), Rav Hershel Shachter in a shiur on [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer yutorah.org called “Women at Prayer”], Rav Ovadyah Yosef in Halichot Olam (vol 1 pg 59) and Yalkut Yosef (Otzer Dinim LeIsha pg 75), and Hilchot Bat Yisrael (end of chapter 14) write that a woman is obligated since it’s a obligation that applies the whole day and is renewed every day similar to the Shagat Aryeh regarding Zecher Yetziat Mitzrayim in Shema. However, Halichot Bayita 13:1 in name of Rav Shlomo Zalman, Sh”t Teshuvot VeHanhagot 2:129, Sh”t Shevet HaKehati 3:63, Birkat Eitan (pg 62), Vezot HaBracha (pg 185, chapter 20), Sh”t Atret Paz 1:1, Shevet HaLevi 5:23, and Sh”t Rivevot Efraim 3:47, 5:114 write that a women is exempt and some base it on the Magen Avraham regarding Zecher Yetziat Mitzrayim in Shema who disagrees with the Shagat Aryeh. </ref>
# [[Birkat HaMazon]] isn't considered Zman Grama and women are obligated.<ref>Shulchan Aruch 186:1</ref>
# [[Birkat Halevana]] is a interesting discussion whether it considered a Mitzvot Aseh Shehazman Grama. Most assume it is. See [[Birkat_HaLevana#Women]].

==Shabbat==
# Women are obligated in [[Kiddush]] on [[Shabbat]]. Even though Kiddish is a time bound positive mitzvah women are obligated because there is a comparison between Shamor and Zachar and since women are obligated to keep the negative commandments of [[Shabbat]] so too they're obligated in the positive mitzvot of [[Shabbat]].<ref>Gemara Brachot 20b, Rambam Avoda Zara 12:3, Shulchan Aruch 271:2 </ref>
# Some say that there’s an obligation of women to hear Kriyat HaTorah but the minhag is to lenient in this regard.<Ref>Mishna Brurah 282:12, see Rivevot Efraim 6:153(21) </ref>
# Women are obligated in Melaveh Malka.<Ref>Piskei Teshuvot 300:1, Rivevot Efriam 2:89 </ref>
# Women are obligated in seuda shelishit.<ref>(1) According to Rabbenu Tam (cited by Ran on Rif Shabbat 44a s.v. vktav), the reason is that they're obligated in seuda shelishit is that they are apart of the miracle of the double portion of ''maan'' falling in the desert on Fridays. (2) According to Ran, since women are obligated in the negative mitzvot of Shabbat, they're also obligated in all of the positive mitzvot of the day, including seuda shelishit. This is cited by Bet Yosef OC 291:10. (3) Orchot Chaim (v. 1 Shalosh Seudot n. 2) writes that women are obligated in seuda shelishit since it is only rabbinic and for rabbinic mitzvot women are always obligated even if it is time bound. This corresponds with the view of Rashi (Brachot 20b) but not with Tosfot or Talmidei Rabbenu Yonah there. </ref>

==Holidays==
# Women are obligated to eat [[Matza]] on the first night of [[Pesach]]. Even though this is a time bound positive mitzvah, Chazal write that just like women are obligated to avoid Chametz on [[Pesach]] so too they're obligated in the mitzvah of eating matzah (as the pasuk juxtaposes eating matza and avoiding chametz). Similarly, they are obligated in all the mitzvot of the night such as the 4 cups of wine, [[Matzah]], [[Maror]], and saying the [[Haggadah]].<Ref>Pesachim 43b, Rambam (Chametz UMatzah 6:10), Shulchan Aruch 472:14, Mishna Brurah 472:45 </ref>
# Women are exempt from the mitzvah of [[Sitting in the Sukkah| sitting in the sukkah]].<ref>Mishna Sukkah 28, Shulchan Aruch Orach Chaim 640:1 </ref>
# Women are obligated in Chanukah candles since they too were part of the miracle of Chanuka. Thus a man who is away traveling he should have his wife light at home for him to fulfill his obligation. Even if he will come that night later than [[Tzet HaKochavim]] (the night to light Chanukah candles), he should still have his wife light. Ashkenazim who have the Minhag that everyone in the household lights and they are able to light where they are should light without a bracha. <ref> S”A 565:5 says that women are obligated in Chanukah candles based on [[Shabbat]] 23a, Rambam (Chanukah 4:9), and Tur 565. Piskei Maharam Riketani (154) holds women can fulfill a man’s obligation on his behalf. This is also the opinion of Rabbenu Yerucham 9:1, Rokeach Chanukah 226:3, Ritva and Meiri ([[Shabbat]] 23a, Megilah 4a), Maharil (Chanukah pg 407). Levush (675), Bach (675), Taz (675:4), Magen Avraham 675:4, Olot [[Shabbat]] 675:1, Pri Chadash 675:4, Eliyah Raba 675:6, Sh”t Shar Efraim 42, Shulchan Gavoha 675:6, Mor Ukesia 675:6, machzik Bracha 675:4, Mishna Brurah 675:9. Sh”t Yechave Daat 3:51 writes that since some rishonim and achronim hold one can only light at [[Tzet HaKochavim]] one should let his wife light at the right time and fulfill his obligation according to all opinions. The Yechave Daat holds like the Chaye Adam 154:33. Kaf Hachiam 676:25. Chaye Adam adds that Ashkenazim can light without a bracha. Interesting point: S”A 689:2 says a women can read the megillah to fulfill for a man his obligation of megillah, and some hold otherwise. [Bahag (quoted by Tosfot Megilah 4a, Erchin 3a) and Morchedai 4a in name of Ravyah (Megilah 569, 843) hold women can’t fulfill the obligation of a man, but Rashi Erchin 3a, Or Zaruh 2:324, Rambam(Megilah 1), Rif (quoted by Sefer Eshkol 2:30) hold a women can fulfill obligation of a man]. However Smag (brought by Magen Avraham 589:5), Itur (Megilah 113d), Eshkol 2 pg 30 differentiate between Megilah which is like Torah reading but by Chanukah women can fulfill the man’s obligation according to everyone. Also Torat Moadim Chanukah pg 40 says the Behag only held a women can fulfill megilah for a man since a women’s obligation is derebanan and a man’s is from divrei kabalah (Ketuvim). Similarly, Sh”t Maharash Halevi O”C 24 says Chanukah isn’t an obligation on each person but on the household and so a women can fulfill it for a man. Thus even those who say by Megilah a woman can’t fulfill a man’s obligation agree by Chanuka. </ref> See [[Lighting Chanukah Candles]].
# Another example of a time bound mitzvah that women are exempt from is shofar blowing. See [[Rosh_Hashana#Who_is_Obligated.3F]].
# The halacha is the women are exempt from [[Sefirat Haomer]] (Magen Avraham 489:1). The Shitat HaKadmonim (last page of bava kama, [http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_15047_91.pdf quoted here]), however, records the responsa of the son of the Maharam Chavallah in the name of his father who quoted his Rabbi, the Ramban, to say that the women were obligated to count the Sefirat HaOmer (See Ramban Kiddushin 34a). The Maharam Challavah explains that since the time doesn’t cause the mitzvah it’s not considered “Zman Grama”. It happens to be time-bound since of another factor which is that the mitzvah of Sefirah depends on the Korban Omer which itself is bound by time. The Sh”t Maharam Challavah compares it to the obligation on women to eat [[Shabbat]] meals which require [[Birkat HaMazon]]. That doesn’t make [[Birkat HaMazon]] a mitzvah Aseh SheZman Grama because the [[Birkat HaMazon]] is obligated as a result of the meal which itself is time bound.

==Af Hen Hayu BeOtto HaNes==
# There's certain which woman shouldn't have been obligated in for one reason or another, but because woman were particularly involved with the story which is being celebrated, woman are obligated.<Ref>See Gemara Megillah 4a, Shabbat 23a, and Pesachim 108a-b</ref> Below are the applications of this principle:
# Women are obligated in listening to the [[Megillah]]. <ref>In Gemara Megillah 4a, Rabbi Yehoshua Ben Levi says that women are obligated in reading the Megillah because they were included in the miracle of Purim. Rashi (Megillah 4a s.v. Af) explains that the decree of Haman applied to men and women equally. Tosfot (s.v. Af) quotes the Rashbam who explains that the gemara means that women are obligated because Ester was instrumental in the miracle of Purim. The Rambam (Megillah 1:1) writes that both men and women are obligated in reading the megillah. Tur and Shulchan Aruch 689:1 codify this as halacha.</ref>
# Women are obligated to drink the [[four cups of wine]] at the [[Pesach]] Seder.<ref>Shulchan Aruch Orach Chaim 475:3 </ref>
# Women are obligated to light [[Chanukah candles]].<ref>Shulchan Aruch Orach Chaim 472:14 </ref>
==Lifecycle Mitzvot==
# Women are exempt from performing a [[Brit Milah]] on a son. The gemara derives this exemption from the pasuk "צוה אותו" and it does not say "אותה".<ref>Gemara Kiddushin 29a, Rambam (Sefer HaMitzvot n. 215)</ref> However, many rishonim are puzzled as to why the gemara doesn't simply say that women are exempt since it is a time-bound mitzvah.<ref>Why does the gemara need to learn from a pasuk that women are exempt isn't it a time-bound mitzvah? Tosfot Kiddushin 29a s.v. otto answers that this gemara is following the opinion who says that there’s no end bound for milah because it can be done after the 8th day even at nighttime. Tosfot megillah 20a s.v. dichtiv answers that milah has karet and so we don’t say that women are exempt from mitzvot aseh with karet. Ramban and Ritva Kiddushin 29a answer that since the mitzvah of milah doesn’t apply to her body, she could have been chayav. Similarly, Tosfot Rid answers that we could have thought that her mitzvah is to be responsible for milah occurring and preparing and that preparation isn’t time-bound.</ref>
# Pidyon HaBen is a non-time bound mitzvah. Nonetheless, women are exempt because of an exclusion of the pasuk.<ref>Gemara Kiddushin 29a, Rashi s.v. ve'iyhi</ref>
# Some say that women have a mitzvah to get married.<ref>The Ran (Kiddushin 16b) assumes that getting married is just a preparation for the mitzvah of having children. He states that even though women aren't obligated in having children ([[Pru Urevu]]) she still has a mitzvah when she enables her husband to fulfill that mitzvah of having children. Therefore, he concludes that there is a mitzvah for women to get married.</ref>

==Mitzvot that don’t apply nowadays==
# Turei Even (Chagigah 15) writes that Semicha on a Korban isn’t a Mitzvah Aseh SheHaZman Grama since the mitzvah doesn’t have a fixed time. Regarding [[Tefillin]] there’s one day to do it and afterwards the mitzvah is lost and there’s a new Mitzvah to wear Tefillin. However, by Semicha that same Mitzvah could be done any day during the daytime. [See Minchat Elazar 2:47’s second reason regarding the building of the Bet HaMikdash.]
# The Rambam (Bet HaBechirah 1:12) writes that everyone is obligated in building the Bet HaMikdash. The questioner in Sh”t Shoel UMeshiv Tanina 3:89 (beginning paragraph s.v. Heneh) inquires as to why women are obligated since it’s a mitzvah that only applies during the day and being a time-bound mitzvah, women should be exempt.
* However, the Sh”t Shoel UMeshiv answers that because men are obligated, women are also obligated. The reason for this is since the whole reason of a women being exempt is that women are subservient to their husbands and don’t have time to fulfill time-bound מצות, however since their husbands are obligated, they too can fulfill this mitzvah properly.
* Alternatively, the Sh”t Minchat Elazar 2:47 writes that since the mitzvah includes donations to the Bet HaMikdash which can be given at night as well, then it’s not considered a time bound mitzvah.
* The Minchat Elazar’s second reason is that since the mitzvah is incomplete and could continued to be fulfilled each day, then, even if the mitzvah doesn’t apply during the night, still it’s considered not time-bound unlike [[Tefillin]] which is time bound and once the day passes there’s a new mitzvah to fulfill. [See Turei Even regarding Semicha.]

== Derabbanan Mitzvot ==

# Rashi holds that women are obligated in derabbanan mitzvot even if they are time bound. Orchot Chaim<ref>Orchot Chaim (Shalosh Seudot n. 2, Tzitzit n. 31)</ref> agrees. However, Tosfot<ref>Tosfot Brachot 20b s.v. btefilla. See Tosfot Pesachim 108b s.v. she'af who writes that women would have been exempt from the four cups if not for the reason that they were included in the miracle (af hen hayu b'otto hanes). He explains that this is because the rabbinic mitzvah was established like a biblical mitzvah. It is possible that Tosfot there agree with Rashi that intrinsically rabbinic mitzvot are obligatory for women even if they're time bound, except if a particular derabbanan was enacted in a way that is similar to a deoritta. However, Tosfot Pesachim might mean that all derabbanan mitzvot are like the deoritta and in effect agrees with Tosfot Brachot.</ref> disagree. This is also the view of Tosfot Harosh,<ref>Tosfot Harosh (Brachot 20b s.v. chayavin)</ref> Talmidei Rabbenu Yonah, Avudraham,<ref>Avudraham (Seder Tefilot Chol ch. 3, Brachot Hamitzvah Umishpateyhem)</ref> Rashbash.<ref>Rashbash 452-453</ref>

==Sources==
<references/>

Mitzvot Aseh SheHazman Grama

2026-06-29T19:21:22Z

YitzchakSultan1: /* Shabbat */

[[File:Timebound Mitzvot.png|right|250px]]
Women are exempt from all time bound positive commandments though there are many exceptions. The classic examples of this rule include [[Tallit]] and [[Tefillin]]. There is a major discussion regarding many mitzvot that women are exempt from whether they can optionally fulfill them and whether they can do so with a bracha.
==Basics==
# Women are exempt from all time bound positive commandments (Mitzvot Aseh Shehazman Grama) with a few exceptions, which will be listed below. <ref>The Gemara Kiddushin 29b learns from the pasuk that says "ולמדתם אותם את בניכם" (Devarim 11:19) that the obligation of Talmud Torah applies to men and not women. Next the gemara Kiddushin 34a derives this halacha from the juxtaposition in the pesukim (Devarim 6:7-8 and 11:18-9) between [[Tefillin]] and Talmud Torah, just like women are exempt from Talmud Torah so too they are exempt from Tefillin. Then, gemara kiddushin 35a writes that the pasuk in Shemot 13:9 compares [[Tefillin]] to all mitzvot to teach us that just like [[Tefillin]] is a positive time bound mitzvah and women are exempt so too all positive time bound mitzvot women are exempt. See the gemara there for the full discussion. The Mishna Kiddushin 29a rules that women are exempt from positive mitzvot that are time bound. This is codified by the Rambam (Avoda Zara 12:3), Tur and Shulchan Aruch Orach Chaim 17:2. </ref>
# If a women wants to do a Mitzvah that she is exempt from she is permitted and encouraged to do so. Ashkenazim hold that women can make a bracha on such mitzvot even though they are exempt, while Sephardim hold that women can't make a bracha since they are exempt. <ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref>

==Daily Mitzvot==
# [[Tzitzit]] is a Mitzvah Aseh SheHaZman Grama and so women are exempt. <Ref>Shulchan Aruch O.C. 17:2 </ref> Even though usually women are allowed to fulfill מצות from which they are exempt, by [[Tzitzit]] it’s preferable that women do not fulfill this mitzvah. <ref> Mitzvat Nashim (pg 34) quoting Ben Ish Chai (Lech Lecha #13), Sh”t Mishneh Halachot Tanina 1:21, Sh”t Igrot Moshe O”C 4:49 and others </ref>
# [[Tefillin]] is a Mitzvah Aseh SheHaZman Grama and so women are exempt. Even though usually women are allowed to fulfill מצות from which they are exempt, by [[Tefillin]] it’s preferable that women do not fulfill this mitzvah. <ref> Shulchan Aruch and Rama 38:3, Mitzvat Nashim (pg 35). Turei Even Chagiga 16b explains that since each day is a new mitzvah and tefillin can't be fulfilled at night or Shabbat tefillin is zman grama. However, semicha on a korban is a one time mitzvah and isn't zman grama even though it can't be done at night. </ref>
# Tefilla is a Mitzvah Aseh SheHaZman Grama but nonetheless women are obligated in praying once a day and it’s praiseworthy to pray three times a day.<Ref>Sh”t Yechave Daat 3:17 </ref> There is a dispute regarding [[Mussaf]]; see further Sh”t Yabia Omer 2:6(7).
# Shema is an example of a Mitzvah Aseh Shehazman Grama. See [[Kriyat Shema#Who's Obligated?]] for details.

==Brachot==
# Regarding the mitzvah of saying [[one hundred Brachot]] each day some consider it a Mitzvah Aseh SheZman Grama, while others disagree. <ref> Rav Elyashiv in Yashiv Moshe (pg 19), Birkat Eitan (pg 61), Rav Hershel Shachter in a shiur on [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer yutorah.org called “Women at Prayer”], Rav Ovadyah Yosef in Halichot Olam (vol 1 pg 59) and Yalkut Yosef (Otzer Dinim LeIsha pg 75), and Hilchot Bat Yisrael (end of chapter 14) write that a woman is obligated since it’s a obligation that applies the whole day and is renewed every day similar to the Shagat Aryeh regarding Zecher Yetziat Mitzrayim in Shema. However, Halichot Bayita 13:1 in name of Rav Shlomo Zalman, Sh”t Teshuvot VeHanhagot 2:129, Sh”t Shevet HaKehati 3:63, Birkat Eitan (pg 62), Vezot HaBracha (pg 185, chapter 20), Sh”t Atret Paz 1:1, Shevet HaLevi 5:23, and Sh”t Rivevot Efraim 3:47, 5:114 write that a women is exempt and some base it on the Magen Avraham regarding Zecher Yetziat Mitzrayim in Shema who disagrees with the Shagat Aryeh. </ref>
# [[Birkat HaMazon]] isn't considered Zman Grama and women are obligated.<ref>Shulchan Aruch 186:1</ref>
# [[Birkat Halevana]] is a interesting discussion whether it considered a Mitzvot Aseh Shehazman Grama. Most assume it is. See [[Birkat_HaLevana#Women]].

==Shabbat==
# Women are obligated in [[Kiddush]] on [[Shabbat]]. Even though Kiddish is a time bound positive mitzvah women are obligated because there is a comparison between Shamor and Zachar and since women are obligated to keep the negative commandments of [[Shabbat]] so too they're obligated in the positive mitzvot of [[Shabbat]].<ref>Gemara Brachot 20b, Rambam Avoda Zara 12:3, Shulchan Aruch 271:2 </ref>
# Some say that there’s an obligation of women to hear Kriyat HaTorah but the minhag is to lenient in this regard.<Ref>Mishna Brurah 282:12, see Rivevot Efraim 6:153(21) </ref>
# Women are obligated in Melaveh Malka.<Ref>Piskei Teshuvot 300:1, Rivevot Efriam 2:89 </ref>
# Women are obligated in seuda shelishit.<ref>(1) According to Rabbenu Tam (cited by Ran on Rif Shabbat 44a s.v. vktav), the reason is that they're obligated in seuda shelishit is that they are apart of the miracle of the double portion of ''maan'' falling in the desert on Fridays. (2) According to Ran, since women are obligated in the negative mitzvot of Shabbat, they're also obligated in all of the positive mitzvot of the day, including seuda shelishit. This is cited by Bet Yosef OC 291:10. (3) Orchot Chaim (v. 1 Shalosh Seudot n. 2) writes that women are obligated in seuda shelishit since it is only rabbinic and for rabbinic mitzvot women are always obligated even if it is time bound. This corresponds with the view of Rashi (Brachot 20b) but not with Tosfot or Talmidei Rabbenu Yonah there. </ref>

==Holidays==
# Women are obligated to eat [[Matza]] on the first night of [[Pesach]]. Even though this is a time bound positive mitzvah, Chazal write that just like women are obligated to avoid Chametz on [[Pesach]] so too they're obligated in the mitzvah of eating matzah (as the pasuk juxtaposes eating matza and avoiding chametz). Similarly, they are obligated in all the mitzvot of the night such as the 4 cups of wine, [[Matzah]], [[Maror]], and saying the [[Haggadah]].<Ref>Pesachim 43b, Rambam (Chametz UMatzah 6:10), Shulchan Aruch 472:14, Mishna Brurah 472:45 </ref>
# Women are exempt from the mitzvah of [[Sitting in the Sukkah| sitting in the sukkah]].<ref>Mishna Sukkah 28, Shulchan Aruch Orach Chaim 640:1 </ref>
# Women are obligated in Chanukah candles since they too were part of the miracle of Chanuka. Thus a man who is away traveling he should have his wife light at home for him to fulfill his obligation. Even if he will come that night later than [[Tzet HaKochavim]] (the night to light Chanukah candles), he should still have his wife light. Ashkenazim who have the Minhag that everyone in the household lights and they are able to light where they are should light without a bracha. <ref> S”A 565:5 says that women are obligated in Chanukah candles based on [[Shabbat]] 23a, Rambam (Chanukah 4:9), and Tur 565. Piskei Maharam Riketani (154) holds women can fulfill a man’s obligation on his behalf. This is also the opinion of Rabbenu Yerucham 9:1, Rokeach Chanukah 226:3, Ritva and Meiri ([[Shabbat]] 23a, Megilah 4a), Maharil (Chanukah pg 407). Levush (675), Bach (675), Taz (675:4), Magen Avraham 675:4, Olot [[Shabbat]] 675:1, Pri Chadash 675:4, Eliyah Raba 675:6, Sh”t Shar Efraim 42, Shulchan Gavoha 675:6, Mor Ukesia 675:6, machzik Bracha 675:4, Mishna Brurah 675:9. Sh”t Yechave Daat 3:51 writes that since some rishonim and achronim hold one can only light at [[Tzet HaKochavim]] one should let his wife light at the right time and fulfill his obligation according to all opinions. The Yechave Daat holds like the Chaye Adam 154:33. Kaf Hachiam 676:25. Chaye Adam adds that Ashkenazim can light without a bracha. Interesting point: S”A 689:2 says a women can read the megillah to fulfill for a man his obligation of megillah, and some hold otherwise. [Bahag (quoted by Tosfot Megilah 4a, Erchin 3a) and Morchedai 4a in name of Ravyah (Megilah 569, 843) hold women can’t fulfill the obligation of a man, but Rashi Erchin 3a, Or Zaruh 2:324, Rambam(Megilah 1), Rif (quoted by Sefer Eshkol 2:30) hold a women can fulfill obligation of a man]. However Smag (brought by Magen Avraham 589:5), Itur (Megilah 113d), Eshkol 2 pg 30 differentiate between Megilah which is like Torah reading but by Chanukah women can fulfill the man’s obligation according to everyone. Also Torat Moadim Chanukah pg 40 says the Behag only held a women can fulfill megilah for a man since a women’s obligation is derebanan and a man’s is from divrei kabalah (Ketuvim). Similarly, Sh”t Maharash Halevi O”C 24 says Chanukah isn’t an obligation on each person but on the household and so a women can fulfill it for a man. Thus even those who say by Megilah a woman can’t fulfill a man’s obligation agree by Chanuka. </ref> See [[Lighting Chanukah Candles]].
# Another example of a time bound mitzvah that women are exempt from is shofar blowing. See [[Rosh_Hashana#Who_is_Obligated.3F]].
# The halacha is the women are exempt from [[Sefirat Haomer]] (Magen Avraham 489:1). The Shitat HaKadmonim (last page of bava kama, [http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_15047_91.pdf quoted here]), however, records the responsa of the son of the Maharam Chavallah in the name of his father who quoted his Rabbi, the Ramban, to say that the women were obligated to count the Sefirat HaOmer (See Ramban Kiddushin 34a). The Maharam Challavah explains that since the time doesn’t cause the mitzvah it’s not considered “Zman Grama”. It happens to be time-bound since of another factor which is that the mitzvah of Sefirah depends on the Korban Omer which itself is bound by time. The Sh”t Maharam Challavah compares it to the obligation on women to eat [[Shabbat]] meals which require [[Birkat HaMazon]]. That doesn’t make [[Birkat HaMazon]] a mitzvah Aseh SheZman Grama because the [[Birkat HaMazon]] is obligated as a result of the meal which itself is time bound.

==Af Hen Hayu BeOtto HaNes==
# There's certain which woman shouldn't have been obligated in for one reason or another, but because woman were particularly involved with the story which is being celebrated, woman are obligated.<Ref>See Gemara Megillah 4a, Shabbat 23a, and Pesachim 108a-b</ref> Below are the applications of this principle:
# Women are obligated in listening to the [[Megillah]]. <ref>In Gemara Megillah 4a, Rabbi Yehoshua Ben Levi says that women are obligated in reading the Megillah because they were included in the miracle of Purim. Rashi (Megillah 4a s.v. Af) explains that the decree of Haman applied to men and women equally. Tosfot (s.v. Af) quotes the Rashbam who explains that the gemara means that women are obligated because Ester was instrumental in the miracle of Purim. The Rambam (Megillah 1:1) writes that both men and women are obligated in reading the megillah. Tur and Shulchan Aruch 689:1 codify this as halacha.</ref>
# Women are obligated to drink the [[four cups of wine]] at the [[Pesach]] Seder.<ref>Shulchan Aruch Orach Chaim 475:3 </ref>
# Women are obligated to light [[Chanukah candles]].<ref>Shulchan Aruch Orach Chaim 472:14 </ref>
==Lifecycle Mitzvot==
# Women are exempt from performing a [[Brit Milah]] on a son. The gemara derives this exemption from the pasuk "צוה אותו" and it does not say "אותה".<ref>Gemara Kiddushin 29a, Rambam (Sefer HaMitzvot n. 215)</ref> However, many rishonim are puzzled as to why the gemara doesn't simply say that women are exempt since it is a time-bound mitzvah.<ref>Why does the gemara need to learn from a pasuk that women are exempt isn't it a time-bound mitzvah? Tosfot Kiddushin 29a s.v. otto answers that this gemara is following the opinion who says that there’s no end bound for milah because it can be done after the 8th day even at nighttime. Tosfot megillah 20a s.v. dichtiv answers that milah has karet and so we don’t say that women are exempt from mitzvot aseh with karet. Ramban and Ritva Kiddushin 29a answer that since the mitzvah of milah doesn’t apply to her body, she could have been chayav. Similarly, Tosfot Rid answers that we could have thought that her mitzvah is to be responsible for milah occurring and preparing and that preparation isn’t time-bound.</ref>
# Pidyon HaBen is a non-time bound mitzvah. Nonetheless, women are exempt because of an exclusion of the pasuk.<ref>Gemara Kiddushin 29a, Rashi s.v. ve'iyhi</ref>
# Some say that women have a mitzvah to get married.<ref>The Ran (Kiddushin 16b) assumes that getting married is just a preparation for the mitzvah of having children. He states that even though women aren't obligated in having children ([[Pru Urevu]]) she still has a mitzvah when she enables her husband to fulfill that mitzvah of having children. Therefore, he concludes that there is a mitzvah for women to get married.</ref>

==Mitzvot that don’t apply nowadays==
# Turei Even (Chagigah 15) writes that Semicha on a Korban isn’t a Mitzvah Aseh SheHaZman Grama since the mitzvah doesn’t have a fixed time. Regarding [[Tefillin]] there’s one day to do it and afterwards the mitzvah is lost and there’s a new Mitzvah to wear Tefillin. However, by Semicha that same Mitzvah could be done any day during the daytime. [See Minchat Elazar 2:47’s second reason regarding the building of the Bet HaMikdash.]
# The Rambam (Bet HaBechirah 1:12) writes that everyone is obligated in building the Bet HaMikdash. The questioner in Sh”t Shoel UMeshiv Tanina 3:89 (beginning paragraph s.v. Heneh) inquires as to why women are obligated since it’s a mitzvah that only applies during the day and being a time-bound mitzvah, women should be exempt.
* However, the Sh”t Shoel UMeshiv answers that because men are obligated, women are also obligated. The reason for this is since the whole reason of a women being exempt is that women are subservient to their husbands and don’t have time to fulfill time-bound מצות, however since their husbands are obligated, they too can fulfill this mitzvah properly.
* Alternatively, the Sh”t Minchat Elazar 2:47 writes that since the mitzvah includes donations to the Bet HaMikdash which can be given at night as well, then it’s not considered a time bound mitzvah.
* The Minchat Elazar’s second reason is that since the mitzvah is incomplete and could continued to be fulfilled each day, then, even if the mitzvah doesn’t apply during the night, still it’s considered not time-bound unlike [[Tefillin]] which is time bound and once the day passes there’s a new mitzvah to fulfill. [See Turei Even regarding Semicha.]

==Sources==
<references/>

Lashon Hara

2026-06-23T13:31:06Z

YitzchakSultan1: /* In front of one's fellow */

Lashon Harah is any form of speech or communication that may harm someone else emotionally, financially, physically or damage their general reputation.<ref>Rambam, Hilchot De’ot 7:5. Regarding reputation damage, cf. Chofetz Chaim, Hilchot Lashon Harah 1:1.</ref> The severity of Lashon Harah is so awesome that according to the Chafetz Chaim, violating the prohibition of Loshan Harah entails transgressing at least six negative biblical commandments and at least two positive commandments.<ref>Chofetz Chaim, Hilchot Lashon Harah, Peticha. The gemara Yerushalmi Peah 1:1 tells us that just like studying torah is equal to all other mitzvot, so is the sin of lashon hara equal to all other sins. The gemara Sota 42a says that people who speak lashon hara are included among those who are not permitted to greet the Shechinah. </ref>
==General guidelines==

#It’s forbidden to speak about anything negative about a fellow Jew even if it’s true. This prohibition is called Lashon Hara. When communicating something false about another person, an even more severe sin is committed, that of Motzei Shem Ra (lit. producing a bad name for someone else).<ref>Rambam Deot 7:2, Chafetz Chaim (Lashon Hara 1:1) </ref>
#Rechilus / רכילות, comes from the Torah commandment "לא תלך רכיל בעמיך" / "don't be a talebearer in your nation" (Vayikra 19:16); the word "רכיל", literally "peddlar", refers to one who "carries stories" and 'peddles' them from one person to another, and says: "such and such ___ said", "such and such I heard about ___" <ref>The Kesef Mishnah Hil' De'ot 7:1 adds that these stories are personal--i.e. ___said this ''about you'' </ref>. Even if this is true, and there is no denegration, this speech violates a negative commandment, is a severe sin, and causes souls of Jews to be killed <ref>Rambam Hilchos De'os 7:1, Kitzur Shulchan Aruch 30:1 </ref>.
#It’s equally forbidden whether one volunteered or if one was asked for information where one will come to say Lashon Hara or Avak Lashon Hara. One should not listen to one’s father or Rabbi to say Lashon Hara or Avak Lashon Hara. (See circumstances where it is permitted in section Toelet).<ref>Chafetz Chaim (Lashon Hara 1:5) </ref>
#Even if taking upon oneself not to speak Lashon Hara will cause one to sustain financial loss such as the loss of one’s job (such as where the employer is very immoral and irreligious and considers one who is careful about this prohibition to be a fool and he’ll fire that person), nonetheless, it is forbidden to speak Lashon Hara.<ref>Chafetz Chaim (Lashon Hara 1:6) based on Rama YD 157:1 </ref>
#Even if it will cause one embarrassment not to say Lashon Hara one may not say Lashon Hara.<ref>Chafetz Chaim (Lashon Hara 1:7) </ref> Needless to say, such a heroic moral stance is rewarded exponentially, in line with the rabbinic dictum "Reward is in proportion to the effort."<ref>Ethics of the Fathers, Chapter 5</ref>
#This prohibition includes any communication that is verbalized, written, or simply implied even in a silent manner.<ref>Chafetz Chaim (Lashon Hara 1:8). The Chafetz Chaim quotes Onkelos on Vayikra 19:16 who translates lo telech rachil as“lo teichol kurtzin.” Rashi explains that this refers to the way one motions with his eyes, even without speaking any words. </ref>
#Even if while saying Lashon Hara one also degrades oneself it’s still forbidden.<ref>Chafetz Chaim (Lashon Hara 1:9) </ref>

==Types of negative information==

#Information is considered negative and damaging even if what is said is true and accurate. The discussion may be of criminal or general misconduct or of lackadaisical Jewish observance – relating either to interpersonal or general spiritual matters. One should not share, for example, that someone else does not give [[charity]] or keep kosher.
#Defining what is considered negative can be very subjective. It is often relative or subject to judgment of the specific events in question. For example, saying one gives $500 a year to [[charity]] may be very positive or very negative, depending on the person being discussed.<ref>Chofetz Chaim, Hilchot Lashon Harah 4:3</ref>

==Listening to Lashon Harah==

#There is a biblical prohibition of believing any form of Lashon Harah, even if the subject of discussion is present and does not deny what's being said about him.<ref>Chofetz Chaim, Hilchot Lashon Harah 7:1-2 from gemara in Pesachim 87b and 118a. See Rambam Sefer HaMitzvot 181 and Hilchot Sanhedrin 21:7, Sefer HaChinukh 74, Shaarei [[Teshuvah]] 303:211 </ref>
#The one who accepts Lashon Hara is worse than the one who says it <ref>Kitzur Shulchan Aruch 30:2 </ref>.
#Even if Lashon Harah is said for constructive purposes (and within the guidelines of what is allowed to be said), the listener may not wholeheartedly believe what is being said, but may only take precautions in dealing with the person about whom they have heard negative information. In addition, even if one has resolved not to believe Lashon Harah he might hear, it is still forbidden to continue listening to such conversation.<ref>Chofetz Chaim, Hilchot Lashon Harah 6:2. Rav Moshe Shternbuch Teshuvot Vihanhagot, 1:555 says that humans are incapable of such control and therefore explains that the prohibition of accepting lashon hara is only to have one's behavior toward the subject change as a consequence of having heard it. The mental acceptance however is permitted. </ref>

==Permitted forms of saying Lashon Harah==

#Saying Lashon Harah is only permitted when said for strictly constructive purposes. Even then, however, one is required to ensure what he is saying meets a criterion of seven conditions:<ref>Chofetz Chaim, Hilchot Lashon Harah 10:2</ref>
##The one saying the Lashon Harah has either personally witnessed or has corroborated that which he is saying with certainty.
##One is sure the offense committed is in fact wrong, and not just has the appearance of being a problem.
##Before discussing the negative activity, one has to have attempted to highlight the wrongdoing to the person being spoken about, and have encouraged him to reconsider and change his behavior.
##One may not exaggerate that which he is retelling in any way whatsoever.
##He who relays negative information may only do so with a constructive motive and not based on any hatred toward, or thrill from speaking about, the subject.
##There must be no other way in which to achieve whatever constructive purposes saying the Lashon Harah will accomplish.
##Even if all other criteria are fulfilled, one still may not say Lashon Harah if the damage caused to the person discussed will be greater than can be justified by the shortcoming in question.
#Rav Eliezer Melamed notes that the most critical condition is whether it is purposeful (to'elet) and important for the recipient to hear to save them from a potential pitfall. If one can't fulfill all seven conditions it is still permitted as long as it is for that purpose.<ref>[https://www.inn.co.il/news/444563 Rav Eliezer Melamed on Arutz Sheva]</ref>
#On the listener's part, he or she may only act protectively as a result of negative information heard. However, one may not accept the information heard as fact and consequently express disdain or animosity toward the subject, but only take precautionary measures as needed.
#If someone sees another Jew sin and he believes that it will be more effective for his father or rebbe to rebuke him than if he were to do so himself then it is permitted to tell his father or rebbe.<ref>Chafetz Chaim, Hilchot Lashon Hara (ch. 10 fnt. 31 p. 175) based on Kiddushin 33a and Bechorot 30b</ref>

==Required form of Lashon Hara==
#If one sees somebody going to steal from or damage his friend's property then one is obligated to inform his friend and not stand idly by. <ref> Shulchan Aruch 264:1. However, this is not the case if the person stealing or damaging is a minor (Yabia Omer 8:6; Hut HaShemi, page 354) </ref>

==Permitted forms of eliciting Lashon Harah==

#If one is looking to engage another party – for a business partnership or family relationship, for example – and is at a stage where it is appropriate to research someone else's background, reputation, or character, he is permitted to inquire and obtain relevant information that might otherwise be considered Lashon Harah.<ref>Chofetz Chaim, Hilchot Lashon Harah 4:11</ref>
#One does not have license to obtain any negative information unless it is really relevant and necessary to the potential partnership. Still, even when the impetus for the fact-finding is justified, one is very much obligated to disclose his reason for asking for negative information. This is so the person answering does not relate information with the wrong intention.<ref>Chofetz Chaim, Hilchot Lashon Harah 4:11</ref>

==Additional safeguards==

#Certain forms of speech are not intrinsically prohibited but are nonetheless instituted rabbinically as safeguards to protect people from speaking Lashon Harah ("Avak Lashon Hara" / אבק לשון הרע). For example, one is not allowed to say, "Who would believe that he would turn out so well?" or "Let's not discuss him, because I do not want to say what he did." <ref>Chofetz Chaim, Hilchot Lashon Harah 9:1 </ref>
#Also, one may not talk about others in a positive way if doing so will cause the subject suffering or other problems – such as highlighting someone's extraordinary generosity, as the donor may then be overwhelmed from all the unsolicited attention.<ref>Chofetz Chaim, Hilchot Lashon Harah 9:1-3</ref>

===Inappropriate Praise===

#One must be careful not to praise his friend in front of others who think negatively about him as this may lead them to speak negatively about him. It is also not allowed to speak excessively positively about any individual, as eventually the speaker or listener might be tempted to highlight some of the subject's negative characteristics as well.<ref>Chafetz Chaim Hilchot Lashon Hara 9:1, Gemara Baba Batra 164b, Erchin 16a. Rambam Deot 7:4 writes that one should not praise someone at all in front of his enemy because it will cause the listener to disparage the subject </ref>
#When speaking in front of a large group of people, one is not permitted to speak positively about anyone else for fear of what negative features about the said person those in the audience might begin to discuss among themselves. Obviously if the context and reason for the speech lends to positive discussion – about the honoree of the occasion, for example – then this prohibition does not apply.

==In front of 3 people==

#It’s forbidden to say Lashon Hara in front of one person and all the more so in front of many people.<ref>Chafetz Chaim (Lashon Hara 2:1) </ref> However, it is permitted to make an ambiguous statement that can be understood in two ways (positively and negatively) about a Jew only if one says it in front of three people. The reasoning is that since it is said in front of 3 people the word will spread to the one being spoken about. If the speaker knows that what he says will be heard by the one he is speaking about, surely he will be careful not to say something that is recognizably derogatory about another. For example, to say "fire can be found in a certain house": the comment may be construed positively (the family has many children and Hashem blessed them with wealth or that they are extremely hospitable), but it may also be construed as a criticism (i.e. in that house, they always eat gluttonously) .<ref>Chafetz Chaim (Lashon Hara 2:2). This is his understanding of the Rashbam to Bava Basra </ref>
#Some say that if someone said Lashon Hara before 3 people, even though he certainly violated Lashon Hara, the people who heard it may repeat it to others as long as one doesn’t intend to spread the word and publicize it. Some say it is forbidden except if it comes up tangentially in conversation.<ref>Chafetz Chaim (Lashon Hara 2:3) </ref>. Only those who heard it directly can repeat it, however, one who heard from someone who heard it originally may not repeat it.<ref>Chafetz Chaim (Lashon Hara 2:4) </ref>
#If one of the 3 original people who heard it were yireh Hashem who are careful on Lashon Hara then it’s forbidden to repeat it.<ref>Chafetz Chaim (Lashon Hara 2:5) </ref>
#Something said before three people may only be repeated within the city and not in another city.<ref>Chafetz Chaim (Lashon Hara 2:6) </ref>
#If the speaker said not to repeat the information to others then it is Lashon Hara to repeat it.<ref>Chafetz Chaim (Lashon Hara 2:7) </ref>
#This leniency only applies to 1 speaking to 3 and not 2 speaking to 2.<ref>Chafetz Chaim (Lashon Hara 2:8) </ref>
#One may not add even one word or to support it such as saying that story which was heard was accurate.<ref>Chafetz Chaim (Lashon Hara 2:9) </ref>
#If it’s well known that a certain person did wrong in his past but now acts properly or it’s well known that his parents did wrong but he acts properly it’s forbidden to say this negative information.<ref>Chafetz Chaim (Lashon Hara 2:9) </ref>
#Even if one fulfills the other requirements of BeApei Telata, if someone knows that the one listening will accept this information as true and add to it, it’s forbidden to tell him.<ref>Chafetz Chaim (Lashon Hara 2:10) </ref>
#One who is careful about their soul would distance themselves from this leniency altogether.<ref>Chafetz Chaim (Lashon Hara 2:10) </ref>
#It’s absolutely forbidden to say that the Rabbi’s Drashas (Divrei Torah) aren’t substantive or that there’s no point in listening because this is certainly Lashon Hara even if it’s true. If he is someone who is concerned with his soul he would give advice to the Rabbi privately and fulfill viahavta LeReacha Kamocha.<ref>Chafetz Chaim (Lashon Hara 2:12) </ref>
#If a person revealed information relating to his business before 3 people, one who heard it may repeat it to others as long as he didn’t express that he doesn’t want this information repeated and the other conditions of Apei Telata are followed.<ref>Chafetz Chaim (Lashon Hara 2:13) </ref>

==In front of one's fellow==

#It is forbidden to say Lashon Hara even if one would say that information in front of the one who is being spoken about. It’s a grave prohibition to say Lashon Hara about a person actually in front of the one being spoken about.<ref>Chafetz Chaim (Lashon Hara 3:1) </ref>
#That which Chazal permit when the speaker would have even said it in front of his fellow (the one being spoken about) that’s only to say Avak Lashon Hara which is a statement that can be interpreted in two ways. Thus, if he wouldn’t be embarrassed to say it before his fellow it’s clear that his intent isn’t to say something negative and it’s permitted. However, if he would be embarrassed to say it before his fellow it’s clear that his intent is to say something negative and it’s forbidden.<ref>Chafetz Chaim (Lashon Hara 3:2) </ref>
#It’s forbidden to say Lashon Hara even if one isn’t doing it out of hatred and intent to speak negatively about one’s fellow and even if it’s just a joke it’s a biblical prohibition.<ref>Rambam Deot 7:4, Chafetz Chaim (Lashon Hara 3:3) </ref>
#It is forbidden to say Lashon Hara even if one doesn’t mention the name of one’s fellow but it’s clear from the discussion who that fellow is.<ref>Chafetz Chaim (Lashon Hara 3:4) </ref>
#Lashon Hara includes speech which isn’t negative about one’s fellow but it can cause one’s fellow embarrassment and the speaker intended this.<ref>Chafetz Chaim (Lashon Hara 3:4) </ref>
#It’s forbidden even if one says it casually pretending not to know that one is saying Lashon Hara or that these are the deeds of that fellow.<ref>Rambam Deot 7:4, Chafetz Chaim (Lashon Hara 3:5) </ref>
#One may not say any negative about one’s fellow even if it will not cause any bad to my fellow.<ref>Chafetz Chaim (Lashon Hara 3:6) </ref>

=== Judging People Favorably ===
#If one sees one’s fellow do a sin if he is God fearing one must judge his favorably even if the situation appears to be wrong. I he is an average person, in between, and the situation is unclear whether he was doing something wrong or not, one must judge him favorably and even if the situation leans to the side that he was doing something wrong it’s very proper to leave it as a doubt and not judge him negatively. If the situation is leaning to the side that he didn’t do something wrong it’s forbidden to judge him negatively.<ref>Chafetz Chaim (Lashon Hara 3:7), Shaarei Teshuva of Rabbenu Yona 218 </ref>

==Saying Lashon Harah without conditions==

#The prohibition of Lashon Harah includes speaking about any fellow person – including men, women, children, and relatives, and of any level of Jewish observance. However, if one is a heretic as defined by Jewish law,<ref>Cf. Maimonides, Sefer HaMadda, 3:6-9</ref> it is considered commendable to speak negatively about him in order to assure others disassociate themselves from him.<ref>Chofetz Chaim, Hilchot Lashon Harah 8:5</ref> Furthermore, if one sees that speaking negatively about someone will help to curtail the damage the subject is intending to bring about unfairly, doing so is permitted – perhaps required even.<ref>Chofetz Chaim, Hilchot Lashon Harah 8:8</ref> To be sure, there are three conditions for doing so:
##One must be sure that the person in question is attempting to be harmful.
##Speaking such Lashon Harah cannot be done out of a motive of hatred.
##If there is any other possible way to prevent damage, one must resort to it and avoid speaking Lashon Harah.

==Giving a Business Reference==

#If an employer is going to go to hire a certain person, and one knows that the potential employee isn’t careful with other people’s money or has some other quality that will cause the employer harm, one should alert the potential employer and it is not considered Lashon Hara because one’s intent is completely to protect the employer and not to degrade the employee. This general rule has a number of important conditions that must be met in order for it to be permitted.
##One shouldn't decide too quickly that what the employer did was wrong, rather carefully consider if it was wrong.
##One may not exaggerate.
##One's purpose is to protect the employer and not because of personal hatred with the employee.
##If it is possible to accomplish this task without speaking Lashon Hara, do that and don’t speak Lashon Hara.
##It is okay if one’s speech will cause the employee to lose a good opportunity, but if one's speech will cause a negative outcome (taking away something he already has) for the employee it is forbidden.<ref>Sefer Chafetz Chaim Hilchot Rechilut 9:2</ref>

==About the Land of Israel==

#It is forbidden to say Lashon Hara about the [[land of Israel]], its fruits, its people or any other aspect of it.<ref>Mishpatei Hashalom pg. 220. This is learned from the spies who are punished in Parashat Shelach for their slander of the [[land of Israel]]. </ref>

==About Deceased==

#It is also forbidden to speak Lashon Hara about the deceased.<ref>Mishpatei Hashalom pg. 220 </ref>

== Journalism ==

# Lashon Hara applies to newspapers, journals, magazines and other written sources, as Lashon Hara is not prohibited just for speech.<ref>Chofetz Chaim (Lashon Harah) 1:8</ref>
# Fundamentally, it is permitted, and perhaps you are required, to be aware of the character traits and behavior of your local leadership, so journalism which is written to that end is permitted. However, one must still be very cautious not to deviate from fair judgement and the relevant and necessary information.<ref>Iggeret Chazon Ish, Volume 2, Iggeret 133b, cited in True Facts and False Rumors by Rabbi Daniel Feldman.</ref>

==Links==

*[http://www.yutorah.org/lectures/lecture.cfm/756086/Rabbi_Daniel_Z_Feldman/Contemporary_Issues_in_Lashon_Harah_(Internet,_Purim_Shpiels,_etc)_ Contemporary Issues in Lashon Harah (Internet,_Purim_Shpiels,_etc)_] by Rabbi Daniel Feldman
*[http://www.yutorah.org/lectures/lecture.cfm/743257/Rabbi_Daniel_Z_Feldman/Laws_of_Lashon_Hara_(5770) Laws of Lashon Hara] by Rabbi Daniel Feldman

==Sources==
<references />
[[Category:Between Man And His Fellow]]

Fruits and Vegetables

2026-06-18T14:08:19Z

YitzchakSultan1: /* Eating Raw Fruits or Vegetables */

==Definitions==
# Fruit of the tree which halachically is defined as having a trunk that stays alive and produces fruit year after year has the Bracha of HaEtz. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 392, chapter 22) </ref>
# Vines and bushes are considered trees and the fruit are HaEtz if the bush grows taller than 3 [[Tefachim]] (9 inches). Examples of this include blueberries, grapes, and kiwis. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 394, chapter 22) </ref>
==HaAdama after the fact==
# If one said HaAdama on bread or a Mezonit food then one fulfills his obligation to make a beracha bediavad, after the fact.<ref> Kesef Mishneh, Hilchot Berachot, 4:6 </ref>
==Bananas, Eggplants, Papayas, Melons==
# Bananas are haadama.<Ref>The Gemara Brachot 40a establishes that a tree is a plant that lasts from year to year. Rosh Brachot 6:23 cites a dispute between the Tosfot and Geonim whether a tree whose branches die from year to year and regenerate from the roots is considered a tree. Tosfot hold that it is a tree since the roots regenerate the rest of the tree. That was the opinion of the Maharam. The Tur 203:2 writes that the Rosh held like the Tosfot. However, the Geonim held it isn’t a tree since the branches themselves don’t last from year to year. Shulchan Aruch 203:3 writes that bananas are haadama because of the opinion of the geonim. Vezot Habracha p. 389 and Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 393, chapter 22) agree. Vezot Habracha (Birur Halacha ch. 31-2) quotes Rav Elyashiv as saying that one can recite haetz on an apple before a haadama on a banana and there's no concern since a banana is certainly haadama. Or Letzion 2:46:39 writes that haetz doesn't work for bananas at all, even after the fact since the geonim treat it as haadama completely. Yalkut Yosef (Berachot pg.419) argues that if one accidentally he recited haetz, he has fulfilled his obligation to recite a beracha and need not recite a new one</ref>
# If someone has a banana and an apple in front of him, one should recite a haetz on the apple first and haadama on the banana.<ref>Vezot Habracha (Birur Halacha 31:2 p. 302) writes that since the minhag is to treat bananas as haadama they're not a doubt and one can have the apple first. Or Letzion 2:46:39 seems to agree.</ref> Some say that one should have explicit intent not to exempt the banana with the haetz.<ref>Yabia Omer 8:26:2, Vezot Habracha (Birur Halacha 31:2 p. 302) who is concerned for this opinion. Yalkut Yosef OC 203:3 wrote that some say that one should recite the haadama on the banana and have intent not to exempt the apple, then recite haetz on the apple. </ref>
# Eggplants are haadama.<ref>Birkei Yosef 203:1 and Kaf Hachaim 203:2 hold eggplant is haadama since the tree doesn't last more than three years. Vezot Habracha p. 392 agrees.</ref>
# Papayas are haadama as they are similar to bananas.<ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 395, chapter 22)</ref>
# Melons are haadama.<Ref>Vezot Habracha p. 393. Halachos of Brachos (Teshuvot 203:2) quotes Rav Shlomo Zalman that melons are haadama because of a doubt.</ref>

==Berries==
# Blackberries are haetz.<ref>Magen Avraham 203:1 writes that blackberries are haetz. Mishna Brurah 203:3 writes that the minhag is to recite haadama on berries that grow on stalks less than 3 tefachim. Igrot Moshe 1:85 writes that blackberries in America grow on stalks larger than 3 tefachim and therefore are haetz. Anytime there's a doubt about the size of the stalk one should recite haetz. Vezot Habracha p. 389 agrees.</ref>
# Blueberries are haetz.<Ref>Mishna Brurah 203:3 writes that the minhag is to recite haadama on berries that grow on stalks less than 3 tefachim. Vezot Habracha p. 389 writes that regular blueberries are haetz since they grow on stalks that are taller than 3 tefachim. He mentions that some wild blueberries grow on plants smaller than 3 tefachim.</ref>
# Strawberries are haadama.<ref>Igrot Moshe 1:86 writes that the Mishna Brurah 203:3 means that strawberries (pazimkas) are haadama since the branches die from year to year but part of the roots above the ground remain year to year. Vezot Habracha p. 402 no. 82 writes that pazimkas aren’t strawberries but strawberries are still hadama.</ref>
# Cranberries are haadama.<Ref>Halachos of Brachos (Teshuvot 203:1) quotes Rav Shlomo Zalman as saying that cranberries are haadama since the stalk is less than 3 tefachim. That is his conclusion on p. 394. Vezot Habracha p. 391 agrees. Rav Elyashiv (cited by Darshu 203:8 from Yisa Yosef 3:50) held it was haetz since they're edible.</ref>
# Raspberries are haadama.<Ref>Taz 204:8 (יאגדי"ש מלונ"ש means raspberries), Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 395, chapter 22), Vezot HaBrachot (p. 401, n. 59). The Bet Yosef 203:2 cites a dispute between the Geonim who say that berries that grow on bushes which die and the branches regenerate each year are haadama and the Maharam who would make Haetz since the branches were woody and lasted for that year. Shulchan Aruch 203:2 rules that the bracha is Haadama. Vezot Habracha p. 395 writes that raspberries are haadama. He explains that the branches last three years but only produce fruit in the second year.</ref> Some, however, consider raspberries to be HaEtz.<ref>Mishna Brurah 203:1 (מאלינע"ס means raspberries), Aruch Hashulchan 203:5, [http://ou.org.s3.amazonaws.com/publications/brachot/default.htm OU Brachot Guide], [http://ph.yhb.org.il/10-08-02/ Peninei Halacha]</ref>
# Bushes which grow within 3 [[Tefachim]] (9 inches) of the ground have the Bracha of HaAdama. Examples of this include cranberries and wild blueberries. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 393, chapter 22)</ref> Accordingly, craisins would be Haadama.<ref> Additionally, Craisins are just dried cranberries. The Laws of [[Brachos]] (Rabbi Forst, pg 359-384) and Halachos of [[Brachos]] Handbook (p. 39) write that dried fruit is the same as regular fruit for hilchot [[brachos]]. Since cranberries are Haadama (Halachos of Brochos by Rabbi Bodner pg 393, chapter 22), craisins should be Haadama. [http://www.hakhel.info/archivesCABs/HAKHELCOMMUNITYAWARENESSBULLETIN9.pdf A Community Awareness Bulletin Tishrei 5763] also writes that craisins are the same as cranberries, which according to the Halachos of [[Brachos]] is Haadama.</ref>

==Eating Raw Fruits or Vegetables==
# If one eats a fruit or vegetable in a way that is not the usual way it is eaten in that local one should make a [[Shehakol]].<ref>Shulchan Aruch O.C. 205:1 </ref> It depends on the norms of majority of the people in that location at that time.<ref>Biur Halacha 205:1 s.v. shetovim citing Chayey Adam, Kaf Hachaim 205:9, Halacha Brurah 205:13 (and Otzrot Yosef 10:7).</ref>
# Examples include eating quince, onions (outside of salad), or peanuts raw requires [[Shehakol]] and eating melon, cucumbers, lettuce, radishes, or walnuts cooked requires [[Shehakol]].<Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 398-9, chapter 22) </ref>
# If a fruit or vegetable is usually eaten raw and cooked then the regular Bracha applies.<Ref>Shulchan Aruch 202:12 </ref>
# Examples include almond, apples, tomatoes, and carrots which are eaten raw and cooked.<Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 399-401, chapter 22) </ref>

==Vegetables==
<table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr> <td><span class="style5"> Food </span></td> <td><span class="style5"> Bracha </span></td>
</tr><tr> <td> Acorn squash </td> <td> HaAdama האדמה <ref> Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Artichoke </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Asparagus </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Banana </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Beans </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Beet </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Broccoli </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Brussels sprout </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Buckwheat (kasha) </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22), Iggerot Moshe OC 1:65 and YD 2:25 </ref> </td> </tr><tr>
</tr><tr> <td> Cabbage </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Cantaloupe </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Carrot </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Cauliflower </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Celery </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Chickpea </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Chicory </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Chinese cabbage </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Corn </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Cucumber </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Eggplant </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Endive </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Escarole </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Green bean </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Green pea </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Green pepper </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Honeydew </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Kale </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Knob celery </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Kohlrabi </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Leek </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Lentil </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Lettuce </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Lima bean </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Maize </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Melon (all) </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Millet </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Muskmelon </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Okra </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Papaya </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Parsnip </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Pea </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Peanut </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Pineapple </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Pumpkin </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Radish </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Rhubarb </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Romaine lettuce </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Rutabagas </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Salsify </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Scallion </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Sesame seeds </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Snow pea </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Spaghetti squash </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Spinach </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Strawberry </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Sunflower seeds </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Sweet pea </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Sweet potato </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Swiss chard </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Taro </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Tomato </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Turnip </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Watercress </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Watermelon </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Yam </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Zucchini </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> </table>

==Fruits==
<table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr> <td><span class="style5"> Food </span></td> <td><span class="style5"> Bracha </span></td>
</tr><tr> <td> Almond </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Apple </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Apricot </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Avocado </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Blackberry </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Blueberry </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Brazil nut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Carob </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Cashew </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Cherry </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Chestnut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Coconut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Currant </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Date </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Fig </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Filbert </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Gooseberry </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Grape </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Grapefruit </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Guava </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Hazelnut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Kiwi </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Kumquat </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Loquat </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Lychee nut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Macadamia nut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Mandarin </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Medlar </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Mulberry </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Nectarine </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Olive </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Orange </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Orange Peel (Candied) </td> <td> Shehakol שהכל <ref>Mishnah Berurah 202:39. The Taz (OC 204:15) writes that one should recite Ha’odama, since the Gemara writes that on the peel of the fruit of the caper bush one recites Ha’odama. The Taz maintains that the same holds true for other peels as well. The Magen Avrohom (202:17) writes that one should recite Ha’eitz. Unlike the peel of the caper which separates from the fruit while it grows, the orange peel is part of the fruit. The Pri Megadim (202:17) writes that the bracha is Shehakol. He explains that the ikar (main ingredient) in candied orange peels is the sugar or honey, which is Shehakol. The Mishna Brura concludes that since we are not sure which beracha to recite, one should recite Shehakol</ref> </td> </tr><tr>
</tr><tr> <td> Passion fruit </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Peach </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Pear </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Pecan nut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Persimmon </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Pistachio </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Plum </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Pomegranate </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Prickly pear prune </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Quince </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Raisin </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Sabra </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Star fruit </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Tangerine </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Ugli fruit </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Walnut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> </table>

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

Fruits and Vegetables

2026-06-18T14:07:48Z

YitzchakSultan1: /* Eating Raw Fruits or Vegetables */

==Definitions==
# Fruit of the tree which halachically is defined as having a trunk that stays alive and produces fruit year after year has the Bracha of HaEtz. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 392, chapter 22) </ref>
# Vines and bushes are considered trees and the fruit are HaEtz if the bush grows taller than 3 [[Tefachim]] (9 inches). Examples of this include blueberries, grapes, and kiwis. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 394, chapter 22) </ref>
==HaAdama after the fact==
# If one said HaAdama on bread or a Mezonit food then one fulfills his obligation to make a beracha bediavad, after the fact.<ref> Kesef Mishneh, Hilchot Berachot, 4:6 </ref>
==Bananas, Eggplants, Papayas, Melons==
# Bananas are haadama.<Ref>The Gemara Brachot 40a establishes that a tree is a plant that lasts from year to year. Rosh Brachot 6:23 cites a dispute between the Tosfot and Geonim whether a tree whose branches die from year to year and regenerate from the roots is considered a tree. Tosfot hold that it is a tree since the roots regenerate the rest of the tree. That was the opinion of the Maharam. The Tur 203:2 writes that the Rosh held like the Tosfot. However, the Geonim held it isn’t a tree since the branches themselves don’t last from year to year. Shulchan Aruch 203:3 writes that bananas are haadama because of the opinion of the geonim. Vezot Habracha p. 389 and Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 393, chapter 22) agree. Vezot Habracha (Birur Halacha ch. 31-2) quotes Rav Elyashiv as saying that one can recite haetz on an apple before a haadama on a banana and there's no concern since a banana is certainly haadama. Or Letzion 2:46:39 writes that haetz doesn't work for bananas at all, even after the fact since the geonim treat it as haadama completely. Yalkut Yosef (Berachot pg.419) argues that if one accidentally he recited haetz, he has fulfilled his obligation to recite a beracha and need not recite a new one</ref>
# If someone has a banana and an apple in front of him, one should recite a haetz on the apple first and haadama on the banana.<ref>Vezot Habracha (Birur Halacha 31:2 p. 302) writes that since the minhag is to treat bananas as haadama they're not a doubt and one can have the apple first. Or Letzion 2:46:39 seems to agree.</ref> Some say that one should have explicit intent not to exempt the banana with the haetz.<ref>Yabia Omer 8:26:2, Vezot Habracha (Birur Halacha 31:2 p. 302) who is concerned for this opinion. Yalkut Yosef OC 203:3 wrote that some say that one should recite the haadama on the banana and have intent not to exempt the apple, then recite haetz on the apple. </ref>
# Eggplants are haadama.<ref>Birkei Yosef 203:1 and Kaf Hachaim 203:2 hold eggplant is haadama since the tree doesn't last more than three years. Vezot Habracha p. 392 agrees.</ref>
# Papayas are haadama as they are similar to bananas.<ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 395, chapter 22)</ref>
# Melons are haadama.<Ref>Vezot Habracha p. 393. Halachos of Brachos (Teshuvot 203:2) quotes Rav Shlomo Zalman that melons are haadama because of a doubt.</ref>

==Berries==
# Blackberries are haetz.<ref>Magen Avraham 203:1 writes that blackberries are haetz. Mishna Brurah 203:3 writes that the minhag is to recite haadama on berries that grow on stalks less than 3 tefachim. Igrot Moshe 1:85 writes that blackberries in America grow on stalks larger than 3 tefachim and therefore are haetz. Anytime there's a doubt about the size of the stalk one should recite haetz. Vezot Habracha p. 389 agrees.</ref>
# Blueberries are haetz.<Ref>Mishna Brurah 203:3 writes that the minhag is to recite haadama on berries that grow on stalks less than 3 tefachim. Vezot Habracha p. 389 writes that regular blueberries are haetz since they grow on stalks that are taller than 3 tefachim. He mentions that some wild blueberries grow on plants smaller than 3 tefachim.</ref>
# Strawberries are haadama.<ref>Igrot Moshe 1:86 writes that the Mishna Brurah 203:3 means that strawberries (pazimkas) are haadama since the branches die from year to year but part of the roots above the ground remain year to year. Vezot Habracha p. 402 no. 82 writes that pazimkas aren’t strawberries but strawberries are still hadama.</ref>
# Cranberries are haadama.<Ref>Halachos of Brachos (Teshuvot 203:1) quotes Rav Shlomo Zalman as saying that cranberries are haadama since the stalk is less than 3 tefachim. That is his conclusion on p. 394. Vezot Habracha p. 391 agrees. Rav Elyashiv (cited by Darshu 203:8 from Yisa Yosef 3:50) held it was haetz since they're edible.</ref>
# Raspberries are haadama.<Ref>Taz 204:8 (יאגדי"ש מלונ"ש means raspberries), Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 395, chapter 22), Vezot HaBrachot (p. 401, n. 59). The Bet Yosef 203:2 cites a dispute between the Geonim who say that berries that grow on bushes which die and the branches regenerate each year are haadama and the Maharam who would make Haetz since the branches were woody and lasted for that year. Shulchan Aruch 203:2 rules that the bracha is Haadama. Vezot Habracha p. 395 writes that raspberries are haadama. He explains that the branches last three years but only produce fruit in the second year.</ref> Some, however, consider raspberries to be HaEtz.<ref>Mishna Brurah 203:1 (מאלינע"ס means raspberries), Aruch Hashulchan 203:5, [http://ou.org.s3.amazonaws.com/publications/brachot/default.htm OU Brachot Guide], [http://ph.yhb.org.il/10-08-02/ Peninei Halacha]</ref>
# Bushes which grow within 3 [[Tefachim]] (9 inches) of the ground have the Bracha of HaAdama. Examples of this include cranberries and wild blueberries. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 393, chapter 22)</ref> Accordingly, craisins would be Haadama.<ref> Additionally, Craisins are just dried cranberries. The Laws of [[Brachos]] (Rabbi Forst, pg 359-384) and Halachos of [[Brachos]] Handbook (p. 39) write that dried fruit is the same as regular fruit for hilchot [[brachos]]. Since cranberries are Haadama (Halachos of Brochos by Rabbi Bodner pg 393, chapter 22), craisins should be Haadama. [http://www.hakhel.info/archivesCABs/HAKHELCOMMUNITYAWARENESSBULLETIN9.pdf A Community Awareness Bulletin Tishrei 5763] also writes that craisins are the same as cranberries, which according to the Halachos of [[Brachos]] is Haadama.</ref>

==Eating Raw Fruits or Vegetables==
# If one eats a fruit or vegetable in a way that is not the usual way it is eaten in that local one should make a [[Shehakol]].<ref>Shulchan Aruch O.C. 205:1 </ref> It depends on the norms of majority of the people in that location at that time.<ref>Biur Halacha 205:1 s.v. shetovim citing Chayey Adam, Kaf Hachaim 205:9, Halacha Brurah 205:13</ref>
# Examples include eating quince, onions (outside of salad), or peanuts raw requires [[Shehakol]] and eating melon, cucumbers, lettuce, radishes, or walnuts cooked requires [[Shehakol]].<Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 398-9, chapter 22) </ref>
# If a fruit or vegetable is usually eaten raw and cooked then the regular Bracha applies.<Ref>Shulchan Aruch 202:12 </ref>
# Examples include almond, apples, tomatoes, and carrots which are eaten raw and cooked.<Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 399-401, chapter 22) </ref>

==Vegetables==
<table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr> <td><span class="style5"> Food </span></td> <td><span class="style5"> Bracha </span></td>
</tr><tr> <td> Acorn squash </td> <td> HaAdama האדמה <ref> Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Artichoke </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Asparagus </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Banana </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Beans </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Beet </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Broccoli </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Brussels sprout </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Buckwheat (kasha) </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22), Iggerot Moshe OC 1:65 and YD 2:25 </ref> </td> </tr><tr>
</tr><tr> <td> Cabbage </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Cantaloupe </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Carrot </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Cauliflower </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Celery </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Chickpea </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Chicory </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Chinese cabbage </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Corn </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Cucumber </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Eggplant </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Endive </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Escarole </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Green bean </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Green pea </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Green pepper </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Honeydew </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Kale </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Knob celery </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Kohlrabi </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Leek </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Lentil </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Lettuce </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Lima bean </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Maize </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Melon (all) </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Millet </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Muskmelon </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Okra </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Papaya </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Parsnip </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Pea </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Peanut </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Pineapple </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Pumpkin </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Radish </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Rhubarb </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Romaine lettuce </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Rutabagas </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Salsify </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Scallion </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Sesame seeds </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Snow pea </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Spaghetti squash </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Spinach </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Strawberry </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Sunflower seeds </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Sweet pea </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Sweet potato </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Swiss chard </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Taro </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Tomato </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Turnip </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Watercress </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Watermelon </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Yam </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Zucchini </td> <td> HaAdama האדמה <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> </table>

==Fruits==
<table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr> <td><span class="style5"> Food </span></td> <td><span class="style5"> Bracha </span></td>
</tr><tr> <td> Almond </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Apple </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Apricot </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Avocado </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Blackberry </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Blueberry </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Brazil nut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Carob </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Cashew </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Cherry </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Chestnut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Coconut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Currant </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Date </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Fig </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Filbert </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Gooseberry </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Grape </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Grapefruit </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Guava </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Hazelnut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Kiwi </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Kumquat </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Loquat </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Lychee nut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Macadamia nut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Mandarin </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Medlar </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Mulberry </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Nectarine </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Olive </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Orange </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Orange Peel (Candied) </td> <td> Shehakol שהכל <ref>Mishnah Berurah 202:39. The Taz (OC 204:15) writes that one should recite Ha’odama, since the Gemara writes that on the peel of the fruit of the caper bush one recites Ha’odama. The Taz maintains that the same holds true for other peels as well. The Magen Avrohom (202:17) writes that one should recite Ha’eitz. Unlike the peel of the caper which separates from the fruit while it grows, the orange peel is part of the fruit. The Pri Megadim (202:17) writes that the bracha is Shehakol. He explains that the ikar (main ingredient) in candied orange peels is the sugar or honey, which is Shehakol. The Mishna Brura concludes that since we are not sure which beracha to recite, one should recite Shehakol</ref> </td> </tr><tr>
</tr><tr> <td> Passion fruit </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Peach </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Pear </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Pecan nut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Persimmon </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Pistachio </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Plum </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Pomegranate </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Prickly pear prune </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Quince </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Raisin </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Sabra </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Star fruit </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Tangerine </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Ugli fruit </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr>
</tr><tr> <td> Walnut </td> <td> HaEtz העץ <ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 396, chapter 22) </ref> </td> </tr><tr> </table>

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

Chinuch

2026-06-16T17:40:10Z

YitzchakSultan1: /* Lulav */

Chinuch (Hebrew: חינוך, tran. ''education'') is the obligation upon every father to educate his children how to fulfill mitzvot.<ref>Rashi Chagiga 6a s.v. katan clarifies that the purpose of chinuch is to prepare the child to do mitzvot after he is bar mitzvah.</ref> This mitzvah applies even before his children reach the age of [[Bar Mitzvah]]/[[Bat Mitzvah]]. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah
==D’Orayta or D’Rabanan?==
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?

#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref>
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref>
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim.<ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref>

==At What Age?==

#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts.<ref>See the examples on Sukkah 42a and Sukkah 28a</ref>
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age.<ref>Mishnah Berurah 128:123.</ref>
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref>
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref>
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again.<ref>Mishnah Berurah 343:3</ref>

==Who is obligated in Chinuch?==

*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.

#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref>
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim and 48a), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref>
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother.<ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5.

*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref>

==How Completely Must the Mitzvah Be Performed?==

*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.

#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref>
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref>

==Until When?==

#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity.<ref>Children in Halacha pg. 8 </ref>

==Daily Mitzvot==
===Prayer===
{{Children and Prayer}}

===Berachot===

#Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age.<ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>.

*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref>
#Some say that children from the age of 6 should say Birkat Hamazon.<ref>Shulchan Aruch O.C. 18:2. Also see Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref> Some say that a child who is unable to recite the regular text of Birkat Hamazon should recite an abbreviated version.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 28) based on M.B. 187:4. Sefer Chinuch Yisroel page 93 says it is not right to teach a child to only say the first bracha as that is teaching them to do the wrong thing and it may be a blessing in vain. See also Rav Elyashiv (V'Zos HaBracha 20:3)</ref> Others say, he should be taught to say as much as he can.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Tefillah 1:8) explains that we don't usually say the abbreviated text, so we shouldn't teach children differently than the normal practice.</ref>
#In order to teach children what berachot they should say and how they should say them, anyone<ref>M.B. 167:93 says this is not limited to parents, but one may help any child who cannot make a bracha on their own</ref> may show/teach the children by saying the full berachot for the child even where the child doesn't presently have to make that bracha.<ref>Shulchan Aruch O.C. 167:19. M.B. 215:14 says even a teacher can mention the name of Hashem to teach children.
See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>.</ref> Some say that when possible, the adult should just begin pronouncing the name of God, and have the child pronounce the entire Name.<ref>Aishel Avraham 167:19</ref>
#A parent is allowed to answer “amen” to berachot that are said by a child at the proper time, but not when it is just for practice.<ref>Shulchan Aruch O.C. 215:3 </ref>
##Some limit this to answering "amen" to a child who has reached the age of chinuch,<ref>M.B. 215:16 and Aruch HaShulchan 215:2. Rav Simcha Bunim Cohen (Children in Halacha page 22 footnote 6) explains that since the child has not reached the age of chinuch, it is not a bracha and therefore one shouldn't answer amen.</ref> but others allow answering "amen" even to a child before the age of chinuch. The custom is to answer even to younger children.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 22) quoting from Shmirat Shabbat KiHilchita Mahdura Kama 32:193 explains that it is teaching children to answer Amen after brachot. </ref>
#Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand.<ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref>
#While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.

*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref>
#With regards to Birkat HaGomel see [[Birkat_HaGomel#Who_is_obligated_to_make_Birchat_HaGomel.3F|Birkat HaGomel page]].

===Tallit Katan===
{{Tallit Katan for Children}}

===Tefillin===
{{Children Wearing Tefillin}}
===Washing Hands===
====Washing for Bread====

#Children that have not reached the age of bar or bat mitzvah are nevertheless required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan.<ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]].
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref>
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit.<ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref>
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then.<ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref>

====Washing in the Morning====
{{Children Washing Netilat Yadayim upon Waking Up}}

==Bringing Children to Shul==
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?

#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality.<ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref>
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref>
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it.<ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref>
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref>
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else.<ref>The Shulchan Aruch (OC 689:1-3)</ref>
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255

Rav Ovadya Yosef (Shut Yichaveh Daas 4:12) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref> Some limit this to the time of prayer.<ref>Rav Michel Sherkin (Meged Givot Olam Chelek 1 page 92) says Rav Moshe Feinstein felt that this prohibition is limited to the time of tefillah (as discussed by the Gra O.C. 98:1 by the fact that the Rama has this halcha in Hilchot Tefillah, not Hilchot Bet Hakneset).</ref> Others do not accept this distinction.<ref>Rav Hershel Schachter quoted by his son <nowiki>https://www.yutorah.org/sidebar/lecture.cfm/802649/rabbi-shay-schachter/kissing-our-children-in-shul/</nowiki> at 2:20</ref>

==A Kohen Becoming Tamei==

#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother.<ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born.<ref>dailyhalacha.com</ref>
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref>
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref>

==Shabbat==
===Kiddush and Havdalah===

#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work.<ref>Rabbi Dovid Ostroff, The Shabbos Weekly. See M.B. 269:1</ref>
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush.<ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref> However, unlike adults, children are permitted to eat before kiddush is recited.<ref>M.B. 269:1</ref>
#If a child goes to sleep before hearing havdallah or Kiddush on Friday night and it is past the child’s normal bedtime, some say it is not necessary to wake him or her up for Kiddush/Havdalah.<ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref> Others say that on Friday night, the child may say Kiddush before going to sleep after [[plag haMincha]].<ref>Rav Simcha Bunim Cohen (Children in Halacha page 58) </ref> Others suggest that if the child did not say kiddush on Friday night or havdallah, he should say the Friday night text for the Shabbos morning kiddush and havdallah when he wakes up on Sunday morning.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 58) quoting from Sefer Chinuch Yisroel page 99. Rav Cohen says that we have an obligation of chinuch even for bdieved situations. Our children have to know what to do when they grow up and this situation occurs.</ref>

===Kavod Shabbat===

#Children who have reached the age of chinuch should be taught to assist in preparing for shabbat.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 55)</ref>
#Children who have reached the age of chinuch should be given special clothes for shabbat.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 56)</ref>
#The obligation to light candles before shabbat can be fulfilled by one member of the house lighting. Nevertheless, some have the custom for the young girls to light their own candles.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 56) quoting from Aruch HaShulchan 263:7</ref>

===Melacha on Shabbat===

#On Shabbat, a parent cannot tell a kid to do melacha.<ref>Shabbat 121a, Shulchan Aruch O.C. 343:1</ref> This is a biblical prohibition.<ref>Shemot 20:10, Mechilta there, Ramban Sefer Hamitzvot shoresh 14, Rashba Shabbat 153a, Mishkenot Yakov OC 118, Shaar Hatziyun 334:54</ref>
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan.<ref>Shulchan Aruch O.C. 343:1, A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref>
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of Shabbat.<ref>Yevamot 114a, A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref>
#If a parent sees that his son or daughter is doing a melacha he needs to stop them from doing the melacha, even if they did not reach the age of chinuch,<Ref>Shulchan Aruch O.C. 343:1 with Rama</ref> provided that they reached the age to understand what they are being told not to do.<Ref>Mishna Brurah 343:3, Kaf Hachaim 343:12 and 18</ref> If they are doing a melacha derabbanan for their own needs a parent does not need to stop them.<ref>Mishna Brurah 343:3 quoting Gra</ref>
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on Shabbat, then you must stop him from doing melacha based on Chinuch.<ref>Rama O.C. 343:1. A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref> Even if he doesn't understand the positive essence of Shabbat as long as he can understand that certain things are forbidden for Jews they should be trained not to do it.<ref>Mishna Brurah 343:3, Chinuch Habanim Kehilchato 44:8</ref> Some say that this begins from age 2 or 3, some say 3 or 4, and some say 4 or 5.<ref>Pitchei Teshuva 343:7 writes that the age for understanding that certain things are forbidden is age 3. Chinuch Habanim Kehilchato 44:9 quotes Chinuch Habanim Lmitzvot of Rav Neuwirth n. 38 as saying it is 2 or 3 years old, Az Nidbaru 6:57 says it is not below 3 unless he's smart. Hatipul Btinok Bshabbat Vyom tov ch. 17 says it is age 3 or 4. Lastly, he cites the Yavetz (Migdal Oz 3) who says that it is 4 or 5 years old.</ref>

==Holidays==
===The Seder===

#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref>
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full.<ref>The Laws of Pesach on www.neveh.org </ref>

===Lulav===

#A father is obligated to teach his sons to perform the mitzvah of lulav once they are able to shake the lulav.<ref>Gemara Sukkah 42a, Shulchan Aruch O.C. 657:1</ref>
#The Turei Zahav<ref>Taz 657:1</ref> writes that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it. Nowadays that people could afford it, Rav Moshe Feinstein writes that it is proper to buy a lulav for one's son once he reached the age of chinuch.<ref>Igrot Moshe OC 3:95, YD 1:224</ref>
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref>
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref>
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref>
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref>

===Fasting===

#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref>

==Torah Study==

#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref>

==Chinuch Attitude==

#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways).<ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref>
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref>
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref>

==Teaching a Child to Swim==

# There is no technical obligation for a parent to teach his children how to swim.<ref>There is an opinion in Kiddushin 29a that a father must teach his son how to swim. However, Rambam and Shulchan Aruch do not codify this opinion. Rav Chaim Kanievsky (Halichot Chaim p. 173) rules that according to the halacha there's no such obligation to teach a child to swim.</ref>

==Feeding a Child Something Forbidden==

#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden (''safinan byadayim'') whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref>
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition (gavra) and not a prohibition of the food itself (chefsa). See Ritva b"m 70a s.v. amar rav anan for a proof.</ref>
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref>
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref>
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref>
#In theory some permit allowing a child to do something that would otherwise be in violation of a prohibition in order to do a mitzvah. Some say that this is only permitted if the only way to perform the mitzvah would involve violating a prohibition. Others qualify this idea by limiting it to prohibitions that are implied from a positive mitzvah and not an outright mitzvah.<ref>Tosfot Pesachim 88a s.v. s.v. seh states that it is permitted to allow the child to violate a prohibition of eating from a korban pesach without effectively joining in because it is a mtizvah of chinuch to train them to eat korban pesach. Daf Al Hadaf Pesachim 88a summarizes some of the achronim who limit this Tosfot. Chikrei Lev YD 2:145 says that it is only permitted when for an adult it would be permitted and the only prohibition exists since he's a child. If he were to be an adult he would be able to join onto a korban pesach and since he's a child he can't. However, for the mitzvah of chinuch that is permitted. Similarly, the Chatom Sofer Nedarim 36a says that it is only permitted if not for the prohibition it would be impossible for a child to fulfill this mitzvah it is permitted for chinuch. Imrei Binah Shabbat ch. 8 says that it is only permitted for a prohibition that is derived from a positive mitzvah (''isur aseh''). Interestingly, they quote Magen Avraham 343 who quotes something similar from Rabbenu Yerucham and Chatom Sofer notes that the Ran Nedarim seems to dispute this. Lastly, they quote that Rabbi Akiva Eiger 15 allowed letting a child carry his own siddur to shul since it for his own chinuch, while Pri Yitzchak 1:11 disputed this. See also Tzitz Hakodesh 1:19 for an interesting application of this discussion.</ref>

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

Chinuch

2026-06-16T17:37:37Z

YitzchakSultan1: /* Lulav */

Chinuch (Hebrew: חינוך, tran. ''education'') is the obligation upon every father to educate his children how to fulfill mitzvot.<ref>Rashi Chagiga 6a s.v. katan clarifies that the purpose of chinuch is to prepare the child to do mitzvot after he is bar mitzvah.</ref> This mitzvah applies even before his children reach the age of [[Bar Mitzvah]]/[[Bat Mitzvah]]. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah
==D’Orayta or D’Rabanan?==
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?

#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref>
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref>
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim.<ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref>

==At What Age?==

#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts.<ref>See the examples on Sukkah 42a and Sukkah 28a</ref>
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age.<ref>Mishnah Berurah 128:123.</ref>
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref>
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref>
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again.<ref>Mishnah Berurah 343:3</ref>

==Who is obligated in Chinuch?==

*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.

#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref>
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim and 48a), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref>
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother.<ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5.

*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref>

==How Completely Must the Mitzvah Be Performed?==

*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.

#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref>
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref>

==Until When?==

#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity.<ref>Children in Halacha pg. 8 </ref>

==Daily Mitzvot==
===Prayer===
{{Children and Prayer}}

===Berachot===

#Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age.<ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>.

*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref>
#Some say that children from the age of 6 should say Birkat Hamazon.<ref>Shulchan Aruch O.C. 18:2. Also see Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref> Some say that a child who is unable to recite the regular text of Birkat Hamazon should recite an abbreviated version.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 28) based on M.B. 187:4. Sefer Chinuch Yisroel page 93 says it is not right to teach a child to only say the first bracha as that is teaching them to do the wrong thing and it may be a blessing in vain. See also Rav Elyashiv (V'Zos HaBracha 20:3)</ref> Others say, he should be taught to say as much as he can.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Tefillah 1:8) explains that we don't usually say the abbreviated text, so we shouldn't teach children differently than the normal practice.</ref>
#In order to teach children what berachot they should say and how they should say them, anyone<ref>M.B. 167:93 says this is not limited to parents, but one may help any child who cannot make a bracha on their own</ref> may show/teach the children by saying the full berachot for the child even where the child doesn't presently have to make that bracha.<ref>Shulchan Aruch O.C. 167:19. M.B. 215:14 says even a teacher can mention the name of Hashem to teach children.
See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>.</ref> Some say that when possible, the adult should just begin pronouncing the name of God, and have the child pronounce the entire Name.<ref>Aishel Avraham 167:19</ref>
#A parent is allowed to answer “amen” to berachot that are said by a child at the proper time, but not when it is just for practice.<ref>Shulchan Aruch O.C. 215:3 </ref>
##Some limit this to answering "amen" to a child who has reached the age of chinuch,<ref>M.B. 215:16 and Aruch HaShulchan 215:2. Rav Simcha Bunim Cohen (Children in Halacha page 22 footnote 6) explains that since the child has not reached the age of chinuch, it is not a bracha and therefore one shouldn't answer amen.</ref> but others allow answering "amen" even to a child before the age of chinuch. The custom is to answer even to younger children.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 22) quoting from Shmirat Shabbat KiHilchita Mahdura Kama 32:193 explains that it is teaching children to answer Amen after brachot. </ref>
#Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand.<ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref>
#While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.

*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref>
#With regards to Birkat HaGomel see [[Birkat_HaGomel#Who_is_obligated_to_make_Birchat_HaGomel.3F|Birkat HaGomel page]].

===Tallit Katan===
{{Tallit Katan for Children}}

===Tefillin===
{{Children Wearing Tefillin}}
===Washing Hands===
====Washing for Bread====

#Children that have not reached the age of bar or bat mitzvah are nevertheless required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan.<ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]].
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref>
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit.<ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref>
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then.<ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref>

====Washing in the Morning====
{{Children Washing Netilat Yadayim upon Waking Up}}

==Bringing Children to Shul==
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?

#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality.<ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref>
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref>
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it.<ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref>
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref>
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else.<ref>The Shulchan Aruch (OC 689:1-3)</ref>
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255

Rav Ovadya Yosef (Shut Yichaveh Daas 4:12) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref> Some limit this to the time of prayer.<ref>Rav Michel Sherkin (Meged Givot Olam Chelek 1 page 92) says Rav Moshe Feinstein felt that this prohibition is limited to the time of tefillah (as discussed by the Gra O.C. 98:1 by the fact that the Rama has this halcha in Hilchot Tefillah, not Hilchot Bet Hakneset).</ref> Others do not accept this distinction.<ref>Rav Hershel Schachter quoted by his son <nowiki>https://www.yutorah.org/sidebar/lecture.cfm/802649/rabbi-shay-schachter/kissing-our-children-in-shul/</nowiki> at 2:20</ref>

==A Kohen Becoming Tamei==

#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother.<ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born.<ref>dailyhalacha.com</ref>
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref>
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref>

==Shabbat==
===Kiddush and Havdalah===

#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work.<ref>Rabbi Dovid Ostroff, The Shabbos Weekly. See M.B. 269:1</ref>
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush.<ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref> However, unlike adults, children are permitted to eat before kiddush is recited.<ref>M.B. 269:1</ref>
#If a child goes to sleep before hearing havdallah or Kiddush on Friday night and it is past the child’s normal bedtime, some say it is not necessary to wake him or her up for Kiddush/Havdalah.<ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref> Others say that on Friday night, the child may say Kiddush before going to sleep after [[plag haMincha]].<ref>Rav Simcha Bunim Cohen (Children in Halacha page 58) </ref> Others suggest that if the child did not say kiddush on Friday night or havdallah, he should say the Friday night text for the Shabbos morning kiddush and havdallah when he wakes up on Sunday morning.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 58) quoting from Sefer Chinuch Yisroel page 99. Rav Cohen says that we have an obligation of chinuch even for bdieved situations. Our children have to know what to do when they grow up and this situation occurs.</ref>

===Kavod Shabbat===

#Children who have reached the age of chinuch should be taught to assist in preparing for shabbat.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 55)</ref>
#Children who have reached the age of chinuch should be given special clothes for shabbat.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 56)</ref>
#The obligation to light candles before shabbat can be fulfilled by one member of the house lighting. Nevertheless, some have the custom for the young girls to light their own candles.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 56) quoting from Aruch HaShulchan 263:7</ref>

===Melacha on Shabbat===

#On Shabbat, a parent cannot tell a kid to do melacha.<ref>Shabbat 121a, Shulchan Aruch O.C. 343:1</ref> This is a biblical prohibition.<ref>Shemot 20:10, Mechilta there, Ramban Sefer Hamitzvot shoresh 14, Rashba Shabbat 153a, Mishkenot Yakov OC 118, Shaar Hatziyun 334:54</ref>
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan.<ref>Shulchan Aruch O.C. 343:1, A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref>
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of Shabbat.<ref>Yevamot 114a, A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref>
#If a parent sees that his son or daughter is doing a melacha he needs to stop them from doing the melacha, even if they did not reach the age of chinuch,<Ref>Shulchan Aruch O.C. 343:1 with Rama</ref> provided that they reached the age to understand what they are being told not to do.<Ref>Mishna Brurah 343:3, Kaf Hachaim 343:12 and 18</ref> If they are doing a melacha derabbanan for their own needs a parent does not need to stop them.<ref>Mishna Brurah 343:3 quoting Gra</ref>
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on Shabbat, then you must stop him from doing melacha based on Chinuch.<ref>Rama O.C. 343:1. A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref> Even if he doesn't understand the positive essence of Shabbat as long as he can understand that certain things are forbidden for Jews they should be trained not to do it.<ref>Mishna Brurah 343:3, Chinuch Habanim Kehilchato 44:8</ref> Some say that this begins from age 2 or 3, some say 3 or 4, and some say 4 or 5.<ref>Pitchei Teshuva 343:7 writes that the age for understanding that certain things are forbidden is age 3. Chinuch Habanim Kehilchato 44:9 quotes Chinuch Habanim Lmitzvot of Rav Neuwirth n. 38 as saying it is 2 or 3 years old, Az Nidbaru 6:57 says it is not below 3 unless he's smart. Hatipul Btinok Bshabbat Vyom tov ch. 17 says it is age 3 or 4. Lastly, he cites the Yavetz (Migdal Oz 3) who says that it is 4 or 5 years old.</ref>

==Holidays==
===The Seder===

#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref>
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full.<ref>The Laws of Pesach on www.neveh.org </ref>

===Lulav===

#A father is obligated to teach his sons to perform the mitzvah of lulav once they are able to shake the lulav.<ref>Gemara Sukkah 42a, Shulchan Aruch O.C. 657:1</ref>
#The Turei Zahav<ref>Taz 657:1</ref> writes that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it. Nowadays that people could afford it, Rav Moshe Feinstein writes that it is proper to buy a lulav for one's son once he reached the age of chinuch.<ref>Igrot Moshe OC 3:95</ref>
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref>
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref>
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref>
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref>

===Fasting===

#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref>

==Torah Study==

#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref>

==Chinuch Attitude==

#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways).<ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref>
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref>
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref>

==Teaching a Child to Swim==

# There is no technical obligation for a parent to teach his children how to swim.<ref>There is an opinion in Kiddushin 29a that a father must teach his son how to swim. However, Rambam and Shulchan Aruch do not codify this opinion. Rav Chaim Kanievsky (Halichot Chaim p. 173) rules that according to the halacha there's no such obligation to teach a child to swim.</ref>

==Feeding a Child Something Forbidden==

#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden (''safinan byadayim'') whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref>
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition (gavra) and not a prohibition of the food itself (chefsa). See Ritva b"m 70a s.v. amar rav anan for a proof.</ref>
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref>
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref>
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref>
#In theory some permit allowing a child to do something that would otherwise be in violation of a prohibition in order to do a mitzvah. Some say that this is only permitted if the only way to perform the mitzvah would involve violating a prohibition. Others qualify this idea by limiting it to prohibitions that are implied from a positive mitzvah and not an outright mitzvah.<ref>Tosfot Pesachim 88a s.v. s.v. seh states that it is permitted to allow the child to violate a prohibition of eating from a korban pesach without effectively joining in because it is a mtizvah of chinuch to train them to eat korban pesach. Daf Al Hadaf Pesachim 88a summarizes some of the achronim who limit this Tosfot. Chikrei Lev YD 2:145 says that it is only permitted when for an adult it would be permitted and the only prohibition exists since he's a child. If he were to be an adult he would be able to join onto a korban pesach and since he's a child he can't. However, for the mitzvah of chinuch that is permitted. Similarly, the Chatom Sofer Nedarim 36a says that it is only permitted if not for the prohibition it would be impossible for a child to fulfill this mitzvah it is permitted for chinuch. Imrei Binah Shabbat ch. 8 says that it is only permitted for a prohibition that is derived from a positive mitzvah (''isur aseh''). Interestingly, they quote Magen Avraham 343 who quotes something similar from Rabbenu Yerucham and Chatom Sofer notes that the Ran Nedarim seems to dispute this. Lastly, they quote that Rabbi Akiva Eiger 15 allowed letting a child carry his own siddur to shul since it for his own chinuch, while Pri Yitzchak 1:11 disputed this. See also Tzitz Hakodesh 1:19 for an interesting application of this discussion.</ref>

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

Charity

2026-06-16T15:37:31Z

YitzchakSultan1: /* Before Reaching the Gabbay */

It is a positive mitzvah to give tzedaka (Heb. צדקה; tran. charity) to help out the poor people of Israel<ref>Devarim 15:8, Rambam (Mitzvot Aseh 195), Chinuch 479, Cheredim (Aseh 5:23), Smag Asin 162, Smak 248 </ref> according to one’s ability.<ref>Rambam (Matanot Aniyim 7:1), Tur and Shulchan Aruch YD 247:1, Levush 247:1, and Birkei Yosef 247:1</ref> One who hardens his heart and doesn't give violates a Torah commandment.<ref>See Devarim 15:7-11, Rambam Sefer HaMitzvot (Mitzvah Aseh #195) </ref>

==General Guidelines==
===Who is Obligated to Give?===

#The mitzvah of tzedaka applies to men and women equally.<ref>Sefer Hachinuch 479, Laws of Tzedakah and Maaser p. 27</ref>
#Children should be trained to give tzedaka from the age of chinuch, which is around 5 or 6, if he has his own money.<ref>Laws of Tzedakah and Maaser p. 32</ref>
#Someone who is poor nonetheless has an obligation to give a minimal amount of tzedaka, even if he is collecting tzedaka.<ref>Based on Gittin 7b, the Shulchan Aruch Y.D. 248:1 writes that even a poor person needs to give tzedaka. Shach 248:2 writes that this only refers to someone who has income to support himself but doesn't have capital to himself, however, someone who doesn't even have a steady income is completely exempt from tzedaka. However, the Nachlat Tzvi 248:1 disagrees and holds that every poor person needs to give a minimal amount of a third of a shekel. The poor person is not exempt from that; he is exempt from giving more tzedaka if he doesn't have an income. Laws of Tzedakah and Maaser p. 33 agrees. See Shevet Halevi 5:132:2 and Igrot Moshe YD 2:113 s.v. ach. B'orach Tzedaka ch. 3 fnt. 2 cites the Aruch Hashulchan and Derech Emunah who agree with the Nachlat Tzvi, while the Shevet Halevi 5:132:2 agrees with the Shach.</ref>
#A poor person who doesn't have much shouldn't feel bad that he can't give much, because his small amount is like a wealthy person who gives a lot.<ref>Kitzur Shulchan Aruch 34:2, Borach Tzedaka 3:1 </ref>

===Bracha===

#There is no bracha recited for performing the mitzvah of [[Tzedaka]]. See the footnote for different reasons suggested.<ref>The Sh"t HaRashba 1:18 explains that there's no bracha for the mitzvah of tzadaka because it depends on the reciever and since it is possible that he receiver will not accept the money, chazal didn't establish a bracha for the mitzvah. The Aruch HaShulchan YD 240:2 explains that the reason there is no bracha for Tzadaka is because both Jews and non-Jews do this deed. Since the primary difference between a Jew and non-Jew who take such actions is the intent, that the Jew does it in order to fulfill a mitzvah and the non-Jew does it because its moral, for such an action one may not say "Asher Kideshanu" - we were commanded in this specific action.</ref>

===Fulfilling a Mental Determination to Give===

#Many opinions hold that if one decided to give charity mentally without expressing it verbally, one should fulfill that decision.<ref>There's two opinions in Shulchan Aruch C”M 212:8 if a mental thought to make something hekdesh or [[tzedaka]] is binding. The Rama C”M 212:8 and Y"D 258:13 writes that the halacha is that it is binding. Yechave Daat 6:52 has a doubt about the opinion of Shulchan Aruch. On the one hand, since there are two opinions in S”A, it would seem that the halacha is like the second one, who in this case is lenient. But, on the other hand, the second opinion is quoted as yesh mi she'omer in singular, whereas the first is quoted in plural yesh omrim. Yalkut Yosef y"d 247-259:12 just quotes Shulchan Aruch but doesn't give a definitive ruling. In one article of [http://www.dailyhalacha.com/displayRead.asp?readID=1205 DailyHalacha by Rabbi Mansour], he writes that we're lenient according to the opinion of the Daat Esh who says that everyone agrees that its not binding if the whole event was mental but there's a dispute if you said you'd give but didn't specify. However, the Yechave Daat 6:52 argues that this opinion is not implied by Shulchan Aruch. However, in another article [http://www.dailyhalacha.com/displayRead.asp?readID=2375 Rabbi Mansour] writes that we're machmir that it is binding according to the Or Letzion. Tosfot Harosh a"z 34a, Tosfot Rabbenu Elchanan, Rosh Tanit all write that making a metal decision to give to tzedaka is binding. </ref>
#If a person wrote a check for tzedaka he must carry through with his decision and give it to tzedaka.<ref>Chukei Chaim YD 3:56 raises the possibility that an action to give tzedaka is more significant than just thinking about giving tzedaka and should be fulfilled. Mishnat Hamishpat p. 369 quotes the Mayim Kedoshim, Olot Shlomo Menachot 55, and Binyan Olam EH 2 who say this. He concludes that if someone wrote a check to tzedaka he needs to actually give it to tzedaka.</ref>
#If one '''verbalizes''' this commitment, one must make good on it immediately to not violate the command "בל תאחר / do not delay" <ref>Kitzur Shulchan Aruch 34:9 </ref>. If no poor are available, one must set it aside until he finds poor people.<ref>Kitzur Shulchan Aruch 34:9 </ref>.

===How to Give===

#One should be very careful not to raise his voice against or embarrass a poor person.<ref>Kitzur Shulchan Aruch 34:8 </ref>
#If one gives tzedaka while expressing a begrudging face one doesn't get any mitzvah even if he gave a very large sum of money. Rather, one is obligated to give him with a nice expression, happiness, empathy for his plight, and with words of encouragement.<ref>The Rambam (Matanot Laniyim 10:4) writes that a person should not give tzedaka with a sour face and if he does he loses his mitzvah. Shulchan Aruch Y.D. 249:3 and Kitzur Shulchan Aruch 34:7 codify this. Radvaz sources it in Bava Batra 9b that a person is rewarded for cheering up a poor person. The Gra cites the source for this Rambam in the pasuk Devarim 15:10. The Sefer Hachinuch 479 seems to adopt the same approach that the mitzvah of tzedaka is to give it with happiness and giving in a begrudging manner isn't a mitzvah. Tzafnat Pane'ach says that the source for the Rambam is Chagiga 5a. Chagiga 5a shows that it is better not to give tzedaka than to give and embarrass the poor person. Avot Drebbe Natan ch. 13 writes that if a person gives someone a lot of presents with his face looking towards the ground it is like he gave him nothing.</ref>
#The Rambam<ref>Matanot Aniyim 10:7-14</ref> and other poskim<ref>Shulchan Aruch Y.D. 249:6-13, Kitzur Shulchan Aruch 34:12</ref> list 8 levels of tzedaka:
##The most ideal way to give tzedaka is to give him a job or loan or present before the poor falters so that he won't become poor.
##The next level is to give anonymously so that the donor doesn't know he's giving to and the poor doesn't know who gave it. This can be accomplished with a communal tzedaka box that is administered by someone trustworthy.
##The next level is to give so that the poor person doesn't know who he received from even though the donor knows to whom he gave it.
##The next level is to give so that the donor doesn't know who he gave to even though the poor person who gave it.
##The next level is to give before the poor person asks.
##The next level is to give the proper amount.
##The next level is to give with a happy face.
##The next level is to give even though one is internally sad but doesn't express it. If a person expresses that he is giving begrudgingly he doesn't get any mitzvah and in fact it is a sin.<ref>Shach 249:9, Gra 249:16, Badei Hashulchan 249:52</ref>
#One who gives [[Tzedaka]] should do it from the best of his property. If one buys a place of [[prayer]], it should be nicer than his house. One who feeds a poor person should give him from the best things on his table. One who gives clothing to someone who doesn't have should give him from the nicest of his clothing.<ref>Shulchan Aruch Y.D. 248:8, Kitzur Shulchan Aruch 34:5 </ref>

===Giving on Numerous Occassions===

#It is better to give a lot of poor people a little money, then to give one poor person a lot of money.<ref>Rambam Peirush Hamishnayot Avot 3:15 </ref>

===Discovered Recipient was Fraud===

#There is doubt whether it counts as [[Tzedaka]] if you give [[Tzedaka]] to someone who is a fraud. Therefore, one must attempt to verify whether the person is poor before one gives<ref>https://web.archive.org/web/20111002053453/http://www.ravaviner.com/2010/02/giving-tzedakah-to-beggars.html </ref>.

===Accepting Honor for Tzedaka===

#A person shouldn't accept honor by virtue of the [[Tzedaka]] that he gives.<ref>Smag (Asin 162), Meiri b"b 10b, Rama Y.D. 249:13, Kitzur Shulchan Aruch 34:13</ref>
#It is permitted and even recommended for the donor to get recognition for his donation by having his name written on it.<ref>Rashba (responsa 581), Rama Y.D. 249:13, Kitzur Shulchan Aruch 34:13. The Rashba shows that it is a good thing to recognize those who donate to charity from the [https://he.wikisource.org/wiki/%D7%A8%D7%95%D7%AA_%D7%A8%D7%91%D7%94_%D7%94_%D7%95 Midrash Rut 5:6]. The Midrash says that if Reuven would have known that the Torah would have recorded that he tried to save Yosef he would have carried on his shoulders and brought him home. Also, if Aharon would have known that the story of him greeting Moshe happily when he was accepted to be the leader of Israel he would have went to greet him with musical instruments. Lastly, if Boaz would have known that the Navi would have written about him that he gave Rut some roasted grain he would have instead given her fatten calves. The Rashba concludes that the reason that the Torah records these stories is to recognize the good deeds each person did so we can learn from them. So too we can and should recognize those who donor to tzedaka for them to be able to remember and also to encourage others.</ref>

===Tzedaka Pledges===

#Saying that this dollar or any sum of money is tzedaka is binding and that money is tzedaka.<ref>Tosfot Bava Kama 36b s.v. yad, Shulchan Aruch Y.D. 258:1</ref> Similarly, if someone says that I am going to give tzedaka it is a binding vow.<ref>Rosh Hashana 6a, Shulchan Aruch Y.D. 257:3</ref>
#One should always say that one is accepting the tzedaka bli neder, without a vow, so that one doesn't accidentally forget and be liable in a serious sin.<ref>Shulchan Aruch Y.D. 257:4</ref> Also, if one pledges tzedaka to poor people he must give it immediately and if he delays he violations a prohibition. Therefore, he should stipulate that he plans to give it out to poor people when he sees fit.<ref>Shulchan Aruch Y.D. 257:3</ref>
#If someone pledged tzedaka to give to the gabbay, he isn't in violation of any prohibition for delaying until the gabbay demands that it be paid. However, if the gabbay doesn't know about his pledge he must make him aware of it and fulfill his pledge.<ref>Rama Y.D. 257:3</ref>

===Time for Tzedaka===
====Night====

#There is no specific time for Tzedaka and even though some kabbalists say that one shouldn't give it at night, the consensus is that it is totally acceptable to give tzedaka at night.<ref>Some learned from the Arizal that he didn't give tzedaka at night because nighttime is a time of judgement (see [https://he.wikisource.org/wiki/%D7%A9%D7%A2%D7%A8_%D7%94%D7%9B%D7%95%D7%95%D7%A0%D7%95%D7%AA/%D7%93%D7%A8%D7%95%D7%A9%D7%99_%D7%AA%D7%A4%D7%99%D7%9C%D7%AA_%D7%94%D7%9E%D7%A0%D7%97%D7%94/%D7%93%D7%A8%D7%95%D7%A9_%D7%91 Shaar Kavanot Mincha Drush 2]). However, the Chida in Petach Ayanim Bava Kama 16b rejects that positions and maintains that it is certainly a mitzvah to give tzedaka at night. Even the Yerushalmi Peah 8 which implies that one shouldn't give at night isn't binding as the halacha. Rav Chaim Palagi Haggadah p. 130 discusses this topic.</ref>

====Davening====

#It is a pious practice to give tzedaka before davening.<ref>Rambam (Matanot Aniyim 10:15), Shulchan Aruch Y.D. 249:14</ref>
#When a person is saying birchot kriyat shema or shema and a poor person asks for tzedaka, he shouldn't interrupt to give him, yet the minhag is to be lenient even for birchot kriyat shema to give the tzedaka. However, if he's in the middle of pesukei dzimra he is exempt but can give the tzedaka if he wants to.<ref>Teshuvot Vehanhagot 3:287</ref>
#Someone collecting tzedaka may not do so in the middle of Chazarat Hashatz or Kiryat Hatorah since it disturbs the concentration of those who are davening and listening to Chazarat Hashatz or Kriyat Hatorah.<ref>Pri Megadim M"Z 566:3, Mishna Brurah 92:36</ref>

====Before Death====

#If someone in their last will and testament specified giving tzedaka and then after they pass away a relative becomes poor the money can't be given specifically to that relative since the money belongs to all of the poor people of the city.<ref>Rama YD 251:5 writes that before the money gets to the gabbay it can be reapportioned to the relative only if the relative was poor at the time when the person passed away. Panim Meirot 1:103 implies otherwise as he writes that if the money didn't yet go into the hands of the gabbay it can be given to the relative.</ref>
#It is permitted to give more than 20% of one's wealth to tzedaka in one's last will and testament.<ref>Ketubot 67b, Rama Y.D. 249:1</ref> Some say that one shouldn't give away more than a third of one's money to tzedaka in the will.<ref>Rabbi Akiva Eiger 249:1 citing the Shiltot, Kitzur Shulchan Aruch 34:4</ref> Others disagree as long as one leave a significant amount to each child as inheritance.<ref>Igrot Moshe CM 2:50:2 writes that it is permitted to give away as much as one wants to in the last will and testament besides a significant sum that one leaves to each child so that one doesn't nullify the Torah's mitzvah of inheritance. In 1966 he wrote that giving 1000 per child is considered significant. However, in the previous teshuva, CM 2:49, written in 1979, he says that leaving 20% of the estate to the inheritors is considered a significant amount. </ref>

====Tzedaka before Pesach====

#See [[Month_of_Nissan#Maot_Chitim | Maot Chitim]]

==Prohibitions of Tzedaka==
===Giving with a Negative Attitude===

#Giving tzedaka with a sour attitude that it is a loss to oneself is forbidden.<ref>Ramban (Shichachat Halavin n. 17) writes based on Devarim 15:10 that it is a biblical prohibition to give begrudgingly with the feeling that it is a loss, rather one should believe that it is a rewarded and beneficial activity. This is also the opinion of the Bahag (Lavin with Malkot n. 192) and Smak (Mitzvah 21). Gra 249:6 and Badei Hashulchan (Biurim 247 p. 1) quote this as well. However, Smag (Lavin 289) understands this prohibition of Devarim 15:10 to be referring to someone who gives with a stingy eye. Ahavat Tzedaka 1:3:2 explains that while for the Ramban the mitzvah depends on a person's mindset between him and himself (Ben Adam Lasmo), for the Smag it is a mitzvah of how he relates to the poor person (Ben Adam Lechevero). Rabbenu Yona (Shaarei Teshuva 3:35-6) seems to understand Devarim 15:10 לא ירע לבבך like the Smag, but Devarim 15:7 לא תאמץ את לבבך like the Ramban understood לא ירע לבבך.</ref>

===Not Giving===

#There is a biblical prohibition to harden your heart and not give tzedaka.<ref>Devarim 15:7, Sefer Hachinuch 478, Yereyim 202, Rambam (Sefer Hamitzvot Lavin 232), Smag 289</ref> There is a prohibition of turning away one’s eyes from a poor person’s request.<ref>Rambam (Matanot Laniyim 7:2), Shulchan Aruch Y.D. 247:1</ref>
#There is a dispute if this prohibition of turning away one’s eyes from the poor applies only if one sees the poor person or even if one doesn’t see the poor person but knows that he is in need.<ref>Sefer Hamitzvot of Rambam (Lavin 232) implies that there’s a prohibition even if you just know about a poor person. Similarly, Rishon Letzion 247:1 prohibition applies even if you just know about the poor person even if you don’t see him. Beer Moshe 4:92, Shevet Halevi 5:131, and Laws of Tzedakah and Maaser p. 12 agree.

*However, Rashba Shevuot 25a s.v. iylayma says that there’s only a mitzvah (and seemingly only a prohibition) if the poor person asks you. He also says that the mitzvah is only to give him his immediate needs like enough money for food and board for that day. Additionally, Mahari Kurkos (Matanot Aniyim 7:2) only asur if you see the poor person ask for money and not just if you know about his needs. Teshuvot Vehanhagot 3:287 s.v. vheneh also implies this.</ref> Most poskim hold that there is no prohibition unless the poor person is in one’s presence.<ref>*B’orach Tzedaka 1:3 rules like the Mahari Kurkos that there’s only a prohibition if the poor person is in front of you. Mishnat Hamishpat p. 7 agrees. He quotes this from the Heichlei Shen 26, Yafeh Lelev 257:6, and Machaneh Efraim (Tzedaka ch. 1). Ateret Paz YD 2:10 quotes the Mahari Asad 2:118 who agrees.
*B’orach Tzedaka 1:7 writes that there's no prohibition of not answering a letter asking for tzedaka. In the footnote he quotes this from Rav Elyashiv. Also, B’orach Tzedaka 1:8 writes that there's no prohibition not giving a gabbay tzedaka and quotes it from Rav Elyashiv, Rav Chaim Kanievsky, and Rav Shlomo Zalman Auerbach unlike the Kol Eliyahu 2:19. Borach Tzedaka p. 404 quotes Rav Chaim Kanievsky that there's no prohibition if there is an agent asking on behalf of the poor person or a gabbay tzedaka. Rav Yakov Kamenetsky quoted in Bmechitzat Rabbenu p. 163 agreed. Orach Tzedaka p. 17 quotes Rav Elyashiv and Alenu Lshabe'ach v. 3 p. 710 that there's no prohibition from the torah with a letter unless the poor person is in front of you. All of these rulings are in line with the Rashba and not the Rishon Letzion.
*Laws of Tzedakah and Maaser p. 12 rules like the Rishon Letzion that knowledge is enough to violate the prohibition biblically. Also, Beer Moshe 4:92 holds that there is a biblical obligation to give when requested for tzedaka through a letter.</ref>
#If someone can afford to give ten percent to tzedaka and doesn’t give a poor person asking is in violation of לא תאמץ לבבך and לא תקפץ ידך.<ref>Chafetz Chaim (Ahavat Chesed 2:19:4 in fnt. s.v. uma)</ref> Some say that one only violates those prohibitions if they see a poor person asking for tzedaka.<ref>Mahari Kurkus (Matanot Aniyim 7:2), Rashba Shevuot 25a. However, the Rishon Letzion 247:1 holds like the Rambam (Sefer Hamitzvot Lavin 232) that the prohibitions apply even if one just knows about the poor person.</ref>

==Whom To Give To==
===Definition of Poor===

#Someone who is lacking basic needs for him or herself or their family according to their community is considered poor in order to collect tzedaka.<ref>Aruch Hashulchan 251:7 explains that someone who just has a small amount of bread and water and nothing else is considered someone who is poor and doesn't have to give tzedaka. It doesn't include any nicer foods or luxuries. Rav Elyashiv (B'orach Tzedaka p. 348 quoted by Rav Dovid Morgenstern) held that if someone has enough money for his food and clothing but not enough for periodic expenses such as medical bills, rent, or making a wedding for a child they are considered poor and giving them is matanot levyonim. However, someone who has enough for this year's expenses giving to them so that they can pay for next year's expenses is not considered a poor person for matanot levyonim.</ref>

====Employed====

#Someone who has a steady salary which covers his expenses is not poor and cannot take tzedaka even if he doesn't have any savings.<ref>Shevet Halevi 2:120, B'orach Tzedaka 5:2 p. 68, Laws of Tzedakah and Maaser p. 21</ref>
#Someone who doesn't have a steady salary to cover his expenses is considered poor.<ref>B'orach Tzedaka 5:2 p. 68 based on Shevet Halevi 2:120 and Rav Moshe Mordechai Karp quoting Rav Elyashiv</ref>

====Unemployed====

#Someone unemployed is considered poor.<ref>Shulchan Aruch Y.D. 253:2</ref>
#Someone unemployed and has savings which when invested wouldn't be enough to support him doesn't need to wait until the savings run out before he takes tzedaka, since he doesn't have a steady income from a job or from his investments is considered poor.<ref>Shevet Halevi 2:120. He explains that the Tur means that the standard of someone who was poor in the days of the mishna was 200 zuz because even if after using up that money there's a built in welfare system of maaser ani, leket, shichacha, and peah for the poor to collect. However, today since we don't have that, it is incumbent upon tzedaka to provide for a person to be able to have a steady income for his whole life. Badei Hashulchan on 253:2 also writes that someone who can't do business or invest can collect from tzedaka even more than for a year, but he limits it to 5 years of parnasa. Similarly, B'orach Tzedaka 5:2 fnt. 5 quotes Rav Moshe Mordechai Karp that someone who has a job for a year and not the next year is considered poor.

*The Smak (Mitzvah 248) writes that nowadays we don't use the standard of 200 zuz since everything depends on the needs of the poor to be supported for a year and today the needs are greater. Or Zaruah (Hilchot Tzedaka 1:14), Mordechai (b"b n. 500), and Rabbenu Efraim (cited by Or Zaruah) agree. This also appears in Rashba (responsa 1:872). Bet Yosef 253:2 cites these sources.
*The Tur 253:2, however, seems to elaborate and add more conditions. He says that 200 zuz was only relevant when we had a welfare system of tamchuy, kupa, maaser ani, leket, shichacha, and peah. However, we don't have that so it is necessary to give the poor enough capital to support himself from that money.
*Bet Yosef seems to equate the Smak with the Tur. Also, Shulchan Aruch quotes the conclusion of the Tur without his other considerations. Gra 253:6 fills them in. Badei Hashulchan to 253:2, Shevet Halevi 2:120, and Rav Elyashiv cited above seem to follow the approach of the Tur that in essence there is an obligation today to ensure that the poor have a steady income.</ref>
#Someone who can work and refuses and isn't learning Torah full time should not receive tzedaka. In practice someone requesting tzedaka can't know and shouldn't judge if someone unemployed isn't able to work because of a sickness or the like and therefore must give out of doubt.<ref>B'orach Tzedaka 5:14 p. 71 citing Sefer Chasidim ch. 1035, Rav Yakov Kamenetsky (Emet Lyakov YD 253 fnt. 141), Rav Elyashiv, and Shevet Hakehati 5:177. Laws of Tzedakah and Maaser p. 20 fnt. 10 agrees.</ref>

===Selling Property or Utensils or Savings Before Taking===

#A poor person doesn't need to sell his household utensils that he uses for eating or sleeping. For example, he doesn't have to sell his dishes, clothing, or beds of good quality to purchase cheaper ones. Items that aren't used for direct bodily needs, such as utensils to prepare food, he should sell them and get cheaper ones before taking tzedaka.<ref>Mishna Peah 8:8 writes that a person doesn't need to sell his household items before taking tzedaka if he's poor. Gemara Ketubot 68a resolves a contradiction between this Mishna and a contradictory briatta. The Rif 29b and Rambam (Matanot Aniyim 9:14) explain that before he collects from communal funds he needs to sell any utensil that isn't necessary for eating, wearing clothing, and sleeping. He could take tzedaka privately from individuals without selling his utensils. Rabbenu Tam (Tosfot Ketubot 68a) holds that a poor person doesn't need to sell his household utensils if he gets them after he started to take tzedaka. However, before taking tzedaka he needs to sell his utensils. Tur 253:1 cites this interpretation as well. Rashi Ketubot 68a explains that he doesn't have to sell his utensils unless he stole from the poor and can't repay it. Shulchan Aruch and Rama Y.D. 253:1 codifies the opinion of the Rif and Rambam. Shach 253:4 cites also Rabbenu Tam and adds that a rabbi who rules like Rashi isn't scorned.</ref>
#Someone who has money put away for his children's weddings, but otherwise is not making a steady income can take tzedaka and doesn't have to use that savings first.<ref>Chelkat Yakov YD 137 writes that someone in kollel who saved money for his children's weddings he doesn't need to spend it before taking tzedaka if otherwise he doesn't get enough for his parnasa from his stipend. He explains that the money for his children's wedding is like a household utensil that he doesn't need to sell. B'orach Tzedaka ch. 5 fnt. 20 p. 70 quotes that Rav Chaim Pinchas Sheinberg and Rav Chaim Kanievsky agreed. However, he also quotes Rav Elyashiv disagreed that he shouldn't keep money in savings if he's taking tzedaka. First he should use that up.</ref>

===Non-Jews===

#The community should give non-Jews food and clothing just like they give to Jews, because of "Darchei Shalom," promoting positive relations with non-Jews.<ref>Rama Y.D. 251:1, Kitzur Shulchan Aruch 34:3. The Ran Gittin 28a s.v. kovrin understands that one should support poor non-Jews even if they're not asking together with Jewish poor people. However, the Mordechai (cited by Darkei Moshe 251:1) argues that only if the Jewish and non-Jewish poor are requesting simultaneously and it would be apparent that one wouldn't give to a non-Jew that one should give to the non-Jew as well. Shulchan Aruch Y.D. 151:12 and Shach 251:2 rule like the Ran. Gra 251:2 understands the Rama to hold like the Mordechai but personally seems to agree with the Ran. </ref>

===Priorities Greater than Tzedaka===

#From the greatest mitzvah one can do with money to the least the hierarchy is to give for:
##Talmud Torah or poor sick people<ref>Maharik 128 learns from the Tashbetz’s version of the Yerushalmi that it is better to spend on Talmud Torah and poor sick people than for building a shul. Maharam Rotenberg (Pragua responsa 692) writes that it is better to give tzedaka to sick people than for the lights of the shul.</ref>
##Building the shul<ref>Maharik 128</ref>
##Hachnasat Kallah, helping the poor make a wedding for their daughter.<ref>Maharik 123 writes that the greatest thing within tzedaka to give to is helping orphaned girls get married. Shulchan Aruch Y.D. 249:15 codifies this. Teshuvot Vehanhagot 1:560:17 quotes from Rav Penes from the Gra that the greatest use for tzedaka is for making a wedding for a poor girl or boy. He limits this to the basic expenses of a wedding and not extras such as paying for an expensive apartment for the couple to live in afterwards. Those expenses don't have precedence over other tzedaka's.</ref>
##General tzedaka to poor people<ref>Maharik 128 writes that giving to general poor comes after the needs of building a shul. Shulchan Aruch Y.D. 249:16 codifies this.</ref>

===Tzedaka Priorities===

#The order of priorities where one should allocate one's tzedaka is as follows from the highest priority to lowest priority:
##A poor relative,<ref>The Ran (Nedarim 65b s.v. elah) says there is an obligation to support relatives in need based on the pasuk of וחי אחיך עמך (Vayikra 25:35). How far does the category of relatives go? Teshuvot Vehanhagot 1:560:13 writes that the primary relatives for tzedaka are those who a person would be invalid for testimony. B'orach Tzedaka p. 105 fnt. 30 quotes Shiurei Shevet Halevi 251:3 who argues that it doesn't depend on testimony. The questioner to Chatom Sofer 5:127 writes that from Rashi b"m 71a s.v. aniyecha it seems that relatives for tzedaka includes up to ten generations. The Chatom Sofer himself implies that tzedaka to relatives goes to relatives up to third cousins (''reviyi vreviyi'').</ref>
###A poor parent,
###A poor child,<ref>Tana Dvei Eliyahu (Ish Shalom ch. 25) writes that one should give priority to give tzedaka to one's parents, siblings, children, neighbors, poor of the city, poor Jews everywhere else. Gra 251:4 quotes this. Other sources that indicate that priority is given to one's parents before one's children is Yerushalami Peah 1:1 (cited by Hagahot Vhaarot 251:15). Tur and Shulchan Aruch Y.D. 251:3 rule that tzedaka to one's parents comes before tzedaka to one's children. Aruch Hashulchan 251:3 agrees.</ref>
###A poor paternal brother or sister,
###A poor maternal brother or sister,<ref>Sifrei (Piska 116) infers from the pasuk that paternal relatives have precedence over maternal relatives. Bet Yosef 251:3, Taz 251:2, and Shach 251:7 codify this. Tzitz Eliezer 7:38:10 writes that the order of relatives to give precedence to is: parents, children who are older than 6, grandchildren, grandparents, wife's parents, siblings, nephews and nieces, relatives of his wife, and relatives through marriage.</ref>
##A poor neighbor or poor friend who lives in the city,<ref>Chachmat Adam 145:1 writes that giving to neighbors before other poor people of the city applies to anyone who one is friendly with and not specifically who lives in close proximity.</ref>
##Other poor people of his city or his wife's relatives,<ref>Maharam Mintz 7 explains that relative of one's wife are a higher priority than relatives that live outside your city and are similar to poor of your city. This is cited by Maharam Ziskind 19 and Pitchei Teshuva 251:2.</ref>
##Poor people of Yerushalayim,<ref>Chatom Sofer YD 233-234 explains that the poor of Yerushalayim have priority since it is a mitzvah to live in Yerushalayim and someone who does more mitzvot has a higher priority to collect tzedaka. Aruch Hashulchan 251:8 agrees.</ref>
##Poor people of Israel,<ref>The Sifrei (Piska 116) understands כי יהיה בך אביון וכו' בארצך אשר ה' אלקיך נתן לך (Devarim 15:7) that it is a mitzvah to give to the poor of Eretz Yisrael before the poor outside Israel. Tur (Pirush Haaruch Devarim 15:11) derives it from ולאביונך בארצך (Devarim 15:11).</ref>
##Poor people outside Israel.<ref>Shulchan Aruch Y.D. 251:3, Kitzur Shulchan Aruch 34:6. Mechilta (Mishpatim ch. 19) learns from the pasuk את העני עמך (Shemot 22:24) that relatives come first and then poor of your city, and then the poor of another city. However, the Sifrei (Piska 116) derives this idea from the pasuk כי יהיה בך אביון מאחד אחיך באחד שעריך בארצך אשר ה' אלקיך נתן לך לא תאמץ את לבבך ולא תקפץ את ידך מאחיך האביון (Devarim 15:7) that the order of priorities in tzedaka are: paternal relatives, maternal relatives, poor people of your city, poor people of Eretz Yisrael, and then poor people of outside Israel. This is also found in Midrash Tenayim Devarim 15:7. Bet Yosef 251:3 codifies this Sifrei and quotes it from the Smag (Asin 162) and Mordechai (b"b 503).

*See Kitzur Shulchan Aruch 34:6 who learns this idea from לאחיך לעניך ולאביונך בארצך (Devarim 15:11). Ramban, Ibn Ezra, Bechor Shor, and Chizkuni on Devarim 15:11 all espouse this interpretation.</ref>
#A public charity collector must not give precedence to his relatives.<ref>Mordechai b"b 502 cited by Darkei Moshe 251:3, Kitzur Shulchan Aruch 34:6 </ref>

===Proportions for Each Priority Level===

#When giving to a higher level priority strictly speaking one can give all of one’s tzedaka to that level, however, the poskim recommend that it is not proper to give all of one’s tzedaka to one’s relatives but divide some of it to others.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=43141&st=&pgnum=91 Maharam Ziskind 19] writes that one should only give 2/3 of one's tzedaka to their relatives and the rest could be given to poor people of the city or his wife's relatives. His understanding is that when dealing with the orders of precedence of chazal, it isn't absolute that everything is given to those of highest priority, rather up to 2/3 is and the rest given to lower priorities. Badei Hashulchan questions this because the other poskim do not assume so. Chatom Sofer YD 231 writes that essentially the priorities are absolute but for relatives it is a good idea not to give all of it to relatives to learn torah but only up to half. Igrot Moshe YD 1:144 echoes this sentiment.</ref>
#If a lower priority level needs tzedaka more than the higher priority level needs it, they have precedence over the lower priority level.<ref>Chatom Sofer YD 231 quoting the Haflah writes that the rule that a higher priority level deserves the tzedaka first is qualified by the rule that one should give to the poor person whose needs are greater. However, that qualification does not apply to relatives, to whom one can give even if they aren't in as great of a need as the next priority level. In responsa YD 234 he applies this to the poor of Yerushalayim and other cities in Israel. If they all need food or all need clothing, Yerushalayim has priority, however, if Yerushalayim has food but needs clothing and the poor of another city needs food, the poor who need food come first. Pitchei Teshuva 251:4 cites this. Aruch Hashulchan 251:8 agrees.</ref> Some disagree.<ref>Igrot Moshe YD 1:144 holds that the priority levels are absolute even if someone on a lower priority level needs it more.</ref>

===Breaking a Tie===

#If two people in the same priority level<ref>Pitchei Teshuva 251:3 citing Shemesh Tzedaka 19 that a talmud chacham has precedence to collect tzedaka only over others of his category, but he would not take precedence of a non-talmud chacham who lives locally in the city and the talmud chacham lives outside the city.</ref> are coming to collect tzedaka and there isn't enough tzedaka for both of them, the follow ordering system is applied: Talmud Chacham, Kohen, Levi, Yisrael, Chalal, Mamzer, and then Ger.<ref>Mishna Horiyot 3:8, Shulchan Aruch Y.D. 251:9</ref>

===Children===

#It is called "Tzedaka" to give money to one's children above 6 years of age (one is not obligated to support them beyond that age), in order to support one's sons for Torah learning or guide one's daughters in a proper path, and to give money to a father who can't support himself. Indeed, they take precedence over other people entitled to receive [[Tzedaka]]. <ref>Kitzur Shulchan Aruch 34:6 </ref>

===Torah Scholars===

#One must be especially careful to give to a poor Torah scholar. If he doesn't want to receive it, one should try to help him make money in an honorable way or give him money to do business.<ref>Kitzur Shulchan Aruch 34:14 </ref>.

===Giving to Those Collecting in Shul===

#The halacha is that it is forbidden to refuse a poor person’s request for tzedaka. Even though when they’re collecting from many people it isn’t necessary to give them a large donation, one should still give them something.<ref>Rambam (Matanot Laniyim 7:7) based on Tehillim 74:21, Rama 249:4 </ref> Some defend the practice of those who don’t give someone collecting tzedaka in shul.<ref>Teshuvot Vehanhagot 5:288 defends those who don't give when someone is collecting in a shul because it is only a problem to deny a poor person's request and leave him empty handed when he expected that he would get something. However, since he knows that he's not going to get from everyone in shul there's no such expectation and therefore no prohibition on every person.

*Maaseh Hatzedaka p. 98 says that there's no prohibition not to give a poor person collecting in shul because he got from others in shul and he isn't coming specifically to him.</ref>
#This obligation not to leave a poor person empty handed does not apply to someone collecting for someone else or for an institution.<ref>Badei Hashulchan 249:28 citing Derech Emunah 7:48</ref>
#With respect to this prohibition of returning a poor person empty handed it is sufficient to give them any amount even if it is less than a pruta.<ref>Derech Emunah 7:49</ref>
#If he doesn’t have anything to give the poor person he should nonetheless try to appease the poor person, empathize with his troubles, and express regret for not having anything to give.<ref>Derech Emunah 7:49</ref>

===Checking Certificates of the Poor===

#If someone has a certificate signed by a rabbi that he is entitled to collect tzedaka you should give him tzedaka and not worry that it is possibly forged.<ref>Mishna Halachot 13:173, Darkei Noam p. 396 fnt. 32 quoting Rav Aviner. The institution of having letters to confirm that a poor person is indeed poor is sourced in the Mordechai (Bava Batra 497) cited by Bet Yosef 253:12.</ref>
#Before giving tzedaka, besides food,<ref>See Yad Rama b"b 9a who clarifies that it is food he needs for immediate consumption.</ref> you need to check that the poor person is honest and really needs the money.<ref>Bava Batra 9a, Shulchan Aruch Y.D. 251:10, Rama 256:1, Tzedaka Sheleimah 8:12. Psakim Vteshuvot 251:15 writes that we should rely on the minhag to give to anyone with a valid certificate that says that they can collect money. He says that the decrees set by local rabbis sometimes to disallow anyone without a proper certificate from a local rabbi or local bet din is forbidden. He quotes this from Rav Chaim Pinchas Sheinberg and Mishna Halachot 13:173. Rav Elyashiv in Kovetz Teshuvot 4:123 writes that we should insist to check and not rely on every certificate because there are many who aren't honest. Rif bava batra 6b and Rosh hold that you need two witnesses, Piskei Din Yerushalayim Dinei Mamonot Vbirurei Yahadut v. 3 p. 157 rules accordingly that it is necessary to ascertain the integrity of the poor person with two witnesses otherwise they should not be given anything.</ref>
#Some hold that obligation to investigate a poor person applies to communal charity funds, but if an individual is requested for tzedaka he shouldn't check if the poor person is honest before giving to him.<ref>Mishna Halachot 13:173 writes that it is forbidden to embarrass the poor in order to check if they're honest. One should give them even if they won't have any proof that they're poor. His explains that the concept of checking that a poor person is honest applies only to the communal funds.

*Other sources that don't insist on checking poor: The Yosef Ometz (v. 2 ch. Tzedaka n. 6) writes that it is permitted to give tzedaka to whoever requests it without checking if they're honest. See also Shraga Hameir 3:3:5 and Even Yisrael 9:92:5. Even Yisrael seems to be lenient if we know that he needs money but isn't clear how we know that. B'orach Tzedaka 5:25 cites this.</ref> Some seem to disagree that the concept of checking out the poor person applies both to the communal funds and the individual giving to the poor.<ref>Rav Shlomo Aviner in Sheilat Shlomo 3:286 writes that even an individual does not need to give tzedaka unless he knows that the poor person is honest. If he has a certificate you can trust him (Darkei Noam p. 396 fnt. 32 quoting Rav Aviner). See Kovetz Teshuvot 4:123 who also seems to apply the concept of checking that he is honest to individuals.</ref>
#It is forbidden to institute that a poor person can't collect from the community by knocking on doors or in the shuls because the institution of having a communal fund is supposed to help the poor but not remove their right to request individuals for tzedaka. Also, it would be a terrible thing if the individuals aren't involved in giving out tzedaka at all.<ref>Mishna Halachot 13:173. He quotes a letter from Rav Chaim Pinchas Sheinberg who agreed with him. Psakim Vteshuvot 251:15 quotes this.</ref>
#If it turned out that someone gave tzedaka to someone who wasn't honestly a poor person it is questionable if one fulfilled any mitzvah of tzedaka.<ref>Bava Batra 9b and Yad Ramah there implies there's no mitzvah. Mishna Halacha 13:173 s.v. biram assumes there's a partial mitzvah.</ref>
#A person doesn’t have to lend another Jew money unless they know that they’re trustworthy.<ref>Mishna Halachot 14:211</ref>

==How Much Should a Person Give?==

#The standard amount of tzedaka reccomended by the Rabbis is to give 10% of one's income. One who gives more up to 20% is considered very generous and someone who gives less than 10% is not fulfilling the mitzvah of tzedaka in the ideal way, though he still fulfills a basic mitzvah as long as he gives 1/3 of a shekel.<ref>Shulchan Aruch Y.D. 249:1, Kitzur Shulchan Aruch 34:4 </ref>

===Third of a Shekel===

#A minimal amount of tzedaka that one must give annually is a third of a shekel.<ref>Bava Batra 9a, Rambam (Matanot Laniyim 7:5), Yereyim 167, Smag (Asin 162), Geonim (responsa Geonei Mizrach Umarav 40). Derech Emunah (Matanot Aniyim 7:1 s.v. mitzvah aseh) isn't sure if tzedaka is fulfilled with less than a pruta, and even if it isn't not leaving a poor person empty handed it is enough to give even less than a pruta.</ref>
#Today, a third of a shekel is equivalent to 4.67 grams of silver, which is roughly $3.75.<ref>Laws of Tzedakah and Maaser p. 8</ref>
#If someone gives less than a third of a shekel doesn't fulfill his mitzvah of tzedakah at all.<ref>Shulchan Aruch Y.D. 250:2</ref>

===Less than a Pruta===

#There is a mitzvah tzedaka even if one gives less than a pruta each time as long as it adds up over time to minimally a third of a shekel a year. A pruta is 1/40 of a gram of silver, so roughly 2 cents.<ref>Laws of Tzedakah and Maaser p. 8. See Derech Emunah 7:1 who is unsure about whether tzedaka is fulfilled with less than a pruta.</ref>

==Maaser Kesafim==

#There is a praiseworthy minhag to give a tenth of one’s income in charity every year. Before accepting this minhag one should stipulate that one will be able to use the money set aside for Maaser could be used for Mitzvot. <ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>
#The first year, one takes 1/10th of his principle. From then on, one takes 1/10th of the total of one's income.<ref>Shulchan Aruch YD 249:1, Kitzur Shulchan Aruch 34:4 </ref>

===Someone Who Can't Afford to Give Maaser===

#If someone doesn’t make enough to support his family expenses is exempt from maaser.<ref>Igrot Moshe YD 2:113</ref>
#If one has financial difficulty, for Sephardim, one should stipulate from the beginning that one will only give Maaser after having subtracted all of one’s expenses from one’s incomes.<ref>Yalkut Yosef (Kitzur S”A YD 247:10) </ref>

===Obligation or Minhag===

#Most poskim hold that maaser kesafim is a personal<ref>Badei Hashulchan 249:3 and Laws of Tzedakah and Maaser p. 119 agree that it is only a personal minhag and not a general global minhag. Was it a widespread minhag? Maharam (Prague responsa 74) writes that it was a universal minhag of maaser kesafim to the poor, however, Leket Yosher YD 76a writes that only a few individuals observed the minhag. Chelkat Yakov YD 137 writes that in Poland few people keep this minhag, while in Germany it is more common.</ref> minhag.<ref>*Tosfot Taanit 9a quotes the Sifrei that implies that there is a concept of giving a tenth of one’s profits to tzedaka. Shaar Efraim 84 quotes this Tosfot as halachically binding that it is a halacha to give maaser kesafim. Teshuva Mahava 1:87 rejects the proof from Tosfot who was only dealing with reward if one gives it. Taz 331:32 holds that it is an absolute obligation to give maaser kesafim. These sources imply it is a biblical obligation. Laws of Tzedakah and Maaser p. 118 quotes Chavot Yair 224 who understood the Taz that it is only a rabbinic obligation, while the Aruch Hashulchan 249:5 understood that it is biblical. Maharil (responsa 54 s.v. vnireh li) writes that maaser kesafim is only rabbinic.
*Hagahot Mordechai b"b 659 quotes Rav Yechezkel who learns that there is an obligation to give ten percent of one's money from the Yerushalmi Peah 1:1. It is derived from giving maaser. See Yaskil Avdi YD 1:13 who discusses this derivation. Another possible source is the Sifrei cited by Tosfot Taanit 9a that derives from maaser the concept of giving maaser from one's money. Gra 249:2 cites these sources for the concept of giving one tenth. The Rambam (Matanot Aniyim 7:5) seems to understand that one tenth is considered an average amount to give for tzedaka but it isn't a separate obligation. Thus, Yavetz 1:3 opines that maaser kesafim is merely a standard percentage recommended by chazal to give tzedaka.
*Bach 331:19 held it isn’t a biblical or rabbinic obligation, rather it is only a halacha within tzedaka that a medium standard of tzedaka is one tenth. This is also the opinion of the brother of the Maharil (responsa 54 s.v. vdochak), Chavot Yair 224, and Shelat Yavetz 1:3 and 1:6. Teshuva Mahava 1:87 suggests this as well. Maharam (Prague responsa 74) writes that it is only a minhag. Pitchei Teshuva 331:12 quotes this as a proof. However, Orach Miyshor YD 249 writes that the Maharam agrees it is an obligation but the fact that we give it to the poor is a minhag. Teshuva Mahava 1:87 delibrates about the meaning of the Maharam on this topic, whether it is a minhag or a rabbinic. Derisha 215:1 quoting Rav Pinchas implies it is only a minhag.
*In practice most poskim hold that maaser kesafim is a minhag. This is the view of Bach 331:19, Yavetz 1:3, Pri Yitzchak 2:27, Chatom Sofer YD 231, Aruch Hashulchan 249:5, Yabia Omer 10:58:29, Chelkat Yakov YD 137, and Badei Hashulchan 249:3. Laws of Tzedakah and Maaser p. 118 quotes Derech Emunah 7:27 and Ahavat Chesed 2:18:2 who think it is just a minhag. Shevet Halevi 4:124:2 and 5:131:1 writes that we do not hold that maaser kesafim is biblical. Chatom Sofer YD 232 writes that the Maharil held that maaser kesafim is biblical but in YD 231 he assumed it was a minhag. Also Pri Yitzchak 2:27 proves that the Maharil (responsa 54) held it was either a minhag or derabbanan but certainly not biblical.</ref>
#If you took it upon yourself once thinking that you’re going to continue or do it three times even if you didn’t think about it, then you have an obligation to continue to do it. However, if you did not you can do it with stipulating that it is bli neder so that it isn’t binding upon oneself in the future.<ref>Chatom Sofer YD 231, Leket Yosher YD 76a</ref>

====Someone Receiving Money to Learn====

#If a father-in-law is supporting a son-in-law to learn and if the son-in-law gives maaser the father-in-law will need to give more support to the son-in-law, the son-in-law should not give maaser.<ref>Igrot Moshe YD 2:212 rejects the reason that the money was already maaser'ed because maaser applies to the person and not the money. However, he accepts the claim that the father-in-law doesn't want the son-in-law to give maaser because if he does the father-in-law will need to give more support.</ref>

===Supporting Children===

#Many poskim hold that that as long as one legally needs to support one’s children one can not deduct those expenses from one’s maaser.<ref>Rav Shlomo Zalman Auerbach (Borach Tzedaka p. 340) holds that if one legally has to support one's children then one can't deduct that from maaser. If one isn't legally obligated, Rav Auerbach felt that most poskim consider it maaser.
Does supporting one’s children above 6 count as maaser? Maharam Rotenberg (Prague responsa 75) writes that one can consider that money spent feeding one’s children above 6 as maaser, however, the Taz 249:1 argues that although it is considered a meritorious act (Ketubot 50b). Rishon Letzion is lenient, while Birkei Yosef is strict. Ahavat Chesed 19:1 is lenient, Aruch Hashulchan is strict.
Igrot Moshe YD 1:143 holds that it wouldn’t count towards maaser since you’re obligated based on mezonot to yourself today to support your children as long as they’re living at home. Badei Hashulchan 243:19, Shevet Halevi 5:133:2, and Yechava Daat 3:76 are lenient. Rav Wosner (B'orach Tzedaka p. 349 from Shiurei Shevet Halevi) agreed that ideally he shouldn't count paying for children's food towards maaser but for someone who can't afford otherwise can do so up to half of their maaser. Yechava Daat’s argument is that it is a dispute in the rishonim if that is the case and therefore one can be lenient. Shevet Halevi 5:133:2 also writes that since it is a dispute between the Taz and Shach one should only count a portion of funds for his children’s food towards maaser.</ref>
#Most poskim hold that supporting grandchildren can be counted as tzedaka.<ref>Shevet Halevi 5:133:2 writes that supporting grandchildren is tzedaka unlike the Aruch Hashulchan 249:7. Yechava Daat 3:76 in fnt. agrees with the Shevet Halevi.</ref>

===Supporting Someone to Learn in Kollel===

#Many poskim hold that if someone specified that he will give maaser for mitzvot or took upon himself maaser kefasim bli neder, he can give it to his son or son-in-law to learn Torah.<ref>Shevet Halevi 5:133:2 writes that supporting a son-in-law to learn Torah counts towards maaser. Chelkat Yakov YD 137 and Igrot Moshe YD 1:144 agree. Aruch Hashulchan 249:10 disagrees and thinks it can’t be counted towards maaser. Chatom Sofer YD 2:231 writes that if he accepted to begin with that he’ll count the money he’s using to support his son-in-law to learn Torah from his maaser money, he can do so, however, if he stipulated to support his son-in-law not from his maaser money he can’t change his mind later.</ref>
#The stipend that a kollel gives its members who learn full time is considered tzedaka.<ref>Ahavat Chesed 20:1, Chelkat Yakov YD 137, Igrot Moshe YD 1:144, Shiurei Shevet Halevi 253:2, Tzitz Eliezer 9:1:4, B’orach Tzedaka 5:20 p. 73</ref>
#If a kollel member is receiving a stipend he can still take money for tzedaka if he doesn’t have enough for his and his family’s needs.<ref>Derech Emunah (Biurim 9:13 s.v. hayu) writes that if a kollel member is receiving a stipend only if they have money and can stop paying him at any time is considered poor. However, someone who has a contract that the kollel will pay him isn’t considered poor. Chelkat Yakov YD 1:137 writes that even someone who is taking a stipend can sometimes be considered poor if the stipend isn’t enough for him and his family’s needs. B’orach Tzedaka p. 74 fnt. 34 quotes Rav Nissim Karelitz as saying the same thing. He adds that if his wife works that it would depend on how many kids he has etc. to know whether he is poor. Teshuvot Vehanhagot 1:568 implies the same.</ref>
#If someone is giving his son or son-in-law money to learn Torah he doesn’t need to tell him that it is maaser money.<ref>Chelkat Yakov YD 137 and Tzitz Eliezer 9:1:4 write that someone can give maaser to a relative to learn Torah without saying that it is maaser money if he’s worried that he’s not going to take it. B’orach Tzedaka 5:20 agrees.</ref>
#Someone who has enough from other parnasa shouldn’t take a stipend for learning in a kollel. If he wants to in order to help him learn better he can but should stipulate bli neder that he’s going to give the money he gets from the stipend to tzedaka.<ref>Teshuvot Vehanhagot 1:568</ref>

===Supporting Parents===

#A person whose parents are poor has an obligation to support them. If he can support them not using maaser kesafim he should do so, if not he may use maaser kesafim money for that.<ref>Kiddushin 32a states that a person who spends maaser ani to support his parents should be cursed. Maharam (Prague responsa 75) writes that it is permitted to spend maaser kesafim for supporting one's older children or one's parents if he's poor. In responsa 541 he writes that if he supports his father with his maaser kesafim he should be cursed. Rama Y.D. 240:5 explains that if a person can afford supporting his parents without using tzedaka and instead he uses tzedaka he should be cursed, however, if he can't afford it he should support his parents with his tzedaka. Shach Y.D. 251:5 agrees.</ref>

===Teaching One’s Children===

#Can paying to teach your son talmud count towards maaser? There is a major dispute and many are strict.<ref>Leket Yosher 76a writes that it is permitted to use maaser kesafim to teach one's son gemara since one only needs to teach him mikra and not gemara. Similarly, Pri Yitzchak 2:27 writes that paying to teach your son counts for maaser since you only need to teach your sons torah shebaal peh but don’t need to pay to teach them gemara.
*Nonetheless, Ahavat Chesed 19:2 and Aruch Hashulchan 249:10 are strict. Igrot Moshe YD 2:113 explains that sending children to public school is not an option because they won’t learn torah and emunah. Since it is an obligation to send them to a religious school the tuition can’t be counted as maaser. Shevet Halevi 5:133:2 is strict for another reason; since it is a mitzvah to pay to teach your son talmud if you can afford it (Shulchan Aruch Y.D. 245:6), it shouldn’t be deducted from maaser if one can afford it.
*Badei Hashulchan 249:13 and Yachava Daat 3:76 in fnt. disagree and are lenient.</ref>
#For a daughter's tuition, some say that you can deduct the amount that is spent on her Jewish education.<ref>Rav Wosner (B'orach Tzedaka p. 349 from Shiurei Shevet Halevi)</ref> Others disagree.<ref>Igrot Moshe YD 2:113</ref>

===Setting Aside Maaser or Giving in Advance===

#Some say that one should set aside maaser even if there’s no poor people present, while others argue.<ref>Rishon Letzion 247:1 writes that a person should set aside the maaser kesafim even if there’s no poor people present so that it’ll be available for later. Shevet Halevi 4:124:2 and 5:131:1 disagrees and holds that there’s no mitzvah to separate maaser kesafim like there is for other maaser; the mitzvah is to give it to the poor.</ref>
#It is permitted to give tzedaka before making money and stipulate that it will count it as maaser when one makes money.<ref>Darkei Moshe 250:1 quoting Hagahot Mordechai (Bava Batra n. 657), Aruch Hashulchan 249:7</ref>

===What to do with the Ma'aser money?===

#This money should go to the poor, not for some other purpose, e.g. giving candles to a shul.<ref>Kitzur Shulchan Aruch 34:4 </ref>
#If one had the opportunity to help a poor bride and groom get married or to buy Sefarim to learn and lend to others to learn, if he couldn't otherwise do those Mitzvos with his own money, without the Ma'aser money, he can use the Ma'aser money for these purposes.<ref>Kitzur Shulchan Aruch 34:4 </ref>
#However, if one buys books with Ma'aser money, one must be careful to loan them to others unless one is using them (in which case one's use takes precedence). He should also be careful to write on them "from Ma'aser money", so that his children later don't take possession of them.<ref>Kitzur Shulchan Aruch 34:4 </ref>

===Sources of Income===
====Gross Income====

#Generally all income is included in one's income for maaser kesafim. This includes salary, capital gains,<ref>Tosfot Taanit 9a, Vayichal Moshe Maaser Kesafim 2:1</ref> gifts, rent from tenants,<ref>Vayichal Moshe Maaser Kesafim 2:27</ref> and social security benefits.<ref>Vayichal Moshe Maaser Kesafim 2:21</ref> For deductions such as for business expenses see below [[#Deductions]].
#Salary is included in maaser whether it is from a consistent contracted job or a one time freelancing service.<ref>Vayichal Moshe Maaser Kesafim 2:8</ref>

====Gifts====

#Some say that there's no minhag to give maaser for non-cash presents.<ref>Derech Emunah 7:27 quotes the Chazon Ish that someone who gets a non-cash present doesn't not have to give maaser on its value. In fnt. 67 he explains that the reason is that it wasn't included in the minhag. B'orach Tzedaka 10:7 agrees.</ref>
#Someone who gets a real estate as an inheritance or present does not need to give maaser on it.<ref>Shevet Halevi 5:133:3:7 writes that the minhag is not to give maaser on getting a real estate for an inheritance or present.</ref>
#Gift cards to a specific store aren't included in income for maaser. However, a prepaid debit card that can be used at any store is considered income and maaser should be given for its value.<ref>B'orach Tzedaka 10:13</ref>

====Capital Gains====

#A person should give maaser upon capital gains when the stock or another asset is sold and profits are realized.<ref>Vayichal Moshe Maaser Kesafim 2:9</ref>

====Property Gains====

#Some say that if one realized a capital gain from real estate, one can deduct the part of the increase that is attributed to inflation. For this inflation should be calculated according to the price of basic foods.<ref>Igrot Moshe YD 2:114 holds that since the dollar fluctuates it isn’t considered a gain if one sold a property and part of the gain is attributed to inflation.</ref>
#If someone received as a gift a property to live, such as sometimes given as a dowry, they do not have to give maaser of its value. However, if one received an extra property for investments should give maaser of its value.<ref>B'orach Tzedaka 10:2</ref>
#If someone is given a house to live in rent free or someone pays his rent for him, he does not need to give maaser on that money.<ref>B'orach Tzedaka 10:8</ref>

====Dowry====

#A person who receives a cash dowry should give maaser for the full amount of the dowry even if it comes from money that the father-in-law already took maaser from.<ref>Taz 331:32, B'orach Tzedaka 10:1</ref>

====Inheritance====

#A person who receives cash in an inheritance needs to give maaser on the amount of the inheritance. If one receives a property one doesn't need to give maaser maaser for its value.<ref>B'orach Tzedaka 10:3, Vayichal Moshe Maaser Kesafim 2:12</ref>

====Stolen Cash Returned====
====Compensation for Damages or Theft====

#Compensation for physical damages isn't subject to maaser but it is good to use maaser of that money for mitzvot.<ref>Vayichal Moshe Maaser Kesafim 2:17</ref>
#If someone receives money from an insurance company for a theft at one's business one not need to give maaser for that money since it is just to cover a loss.<ref>Vayichal Moshe Maaser Kesafim 2:18</ref>
#If someone retrieves money that was stolen from him he should give maaser for it unless he knew all along that he was going to get it back in which case he doesn't need to give maaser.<ref>B'orach Tzedaka 10:6</ref>

===Deductions===
====Losses or Theft====

#If someone loses money by losing it or theft it can be deducted from one's earnings of the year before calculating maaser.<ref>The Laws of Tzedakah and Maaser (p. 140)</ref>

====Business Expenses====

#Business expenses or losses are deducted from one's gross revenue. At the end of the year one should calculate total gain and losses from all his businesses and take a tenth of the net gain.<ref>Do you deduct losses? Chavot Yair 224 and Yavetz 1:6 hold that you can exclude business expenses from maaser kesafim. Shaar Efraim 84 holds that you should take off the maaser for each time that you do a calculation of your gains and losses. If one business gained and one lost within one time period and you then calculate them, then they offset each other. However, if in one time period when profits were calculated there was only losses and in another period there were only gains they don’t offset each other. Nodeh Beyehuda YD 198 however argues that you should do the calculation every year and calculate all the gains and losses and they offset each other.</ref>
#Business expenses include: Buying merchandise, paying employees, travel expenses, clothing or means of transportation used exclusively for work, and additional costs of food while traveling for business.<ref>Vayichal Moshe Maaser Kesafim 2:6</ref>
#If a mother works, she can deduct the expense of childcare from the salary she makes before calculating maaser because it is considered like a business expense.<ref>Vayichal Moshe Maaser Kesafim 2:6</ref>

====Household Expenses====

#Most poskim hold that you do not deduct living expenses before calculating 1/10th of one's income to be given as maaser.<ref>Avkat Rochel 3 holds that after the first year, where one takes 1/10 of one's capital, afterwards one only takes 1/10 of the income each year after having paid for all living expenses such as food and clothing. Yachava Daat 3:76 cites many who agree with the Avkat Rochel; this is also the opinion of the Knesset Hagedola 249:1, Shoel Vnishal 2;160, Kinyan Torah 102:4, Mahari Shtif 56, Toafot Reem 91, Yismach Levav, and Tzitz Eliezer 10:6. Others including the Tashbetz 2:131, Chida (Birkei Yosef 249:5) and Bet Dino Shel Shlomo 1 51a disagree and hold that living expenses are not deducted before taking maaser. Minchat Yitzchak 6:101 is strict. Rav Ovadia Yosef (Yachava Daat 3:76) is lenient if a person is under financial pressure. Aruch Hashulchan 247:7 holds like the Chida that living expenses are not excluded. Guide to Halachos v. 1 p. 140 by Rabbi Moshe Heinemann writes that most poskim do not exclude personal expenses from maaser unlike business expenses.

*There are different texts of Kitzur Shulchan Aruch 34:4. In the Kitzur Shulchan Aruch with Piskei Haadmor Hazakan (5752) and Kitzur Shulchan Aruch with Piskei Hagram Eliyahu (5770) it has that text of חוץ מצרכי ביתו. [https://www.sefaria.org/Kitzur_Shulchan_Arukh.34.4?lang=bi&with=all&lang2=en Sefaria] also has that text. Tzitz Eliezer 10:1 cites Kitzur Shulchan Aruch with that text. In older ones, like the Vilna 5690 edition has it. However, many older ones do not have this text including the Ir Dovid edition (Leipzig 5684), Marah Makom edition (5688 New York), and Misgeret Hashulchan edition (Grosverdin 5702) do not have that text. Shaarei Shalom edition (Yerushalayim 5738) doesn't have it and in fnt. 14 notes that he is skeptical of whether the text is authentic. In the very first printing in Ungvar, from the original publication year [https://www.hebrewbooks.org/pdfpager.aspx?req=35716&st=&pgnum=64 Kitzur Shulchan Aruch (Ungvar 1864)] does not have the text ([https://he.wikipedia.org/wiki/%D7%A7%D7%99%D7%A6%D7%95%D7%A8_%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%A2%D7%A8%D7%95%D7%9A Wikipedia - Kitzur Shulchan Aruch]). Again in [https://www.nli.org.il/en/books/NNL_ALEPH001376858/NLI (Levov 1867)] same thing, that text is not there. One of the earliest editions from 1870, 6 years after it was published, [https://www.nli.org.il/en/books/NNL_ALEPH001376860/NLI (5730 Levov p. 58)] does not have it. Bar Ilan's Responsa project does not have the text.
*The Birkei Yosef 249:5 writes that even though it seems that the Avkat Rochel 3 said that you exclude household expenses, he interprets it to mean that you have to include the household expenses. Aruch Hashulchan 249:7, Ahavat Chesed 2:18:3, and Badei Hashulchan 249:5 also conclude that you need to take off maaser kesafim from household expenses and they are not deducted.
*[https://www.hebrewbooks.org/pdfpager.aspx?req=22065&st=&pgnum=246 Kinyan Torah 1:102:4] quoting Rav Yakov Shor from Kitov and Mahari Shtif 1:56 agree with the Avkat Rochel. Mahari Shtif writes that if one can't afford giving all the maaser he should write down how much maaser he owes excluding the expenses and then use it for his expenses first and give the complete maaser later on if he's able to afford it in the future. [https://hebrewbooks.org/pdfpager.aspx?req=1766&st=&pgnum=192 Maharam Broda responsa 14] also seems to be lenient. Tzitz Eliezer 10:6 writes that if one wants to accept to give maaser only from profit after household expenses they can do that. Yabia Omer YD 10:58:29 cites many who are lenient. Yalkut Yosef YD 247:10 rules that if someone can afford it they should give maaser kesafim on all profits and not include household expenses, however, if they can't afford it he should stipulate that he's only going to give maaser kesafim after he deducts all household expenses.
*Laws of Tzedakah and Maaser p. 150 writes that most poskim do not allow deducting household expenses. He quotes Rav Shlomo Zalman Auerbach (Kovetz Hatorah v. 39 p. 91), Shevet Halevi 5:133, and Minchat Yitzchak 5:34:3 who are strict. He also notes that the editions of Kitzur Shulchan Aruch that say to deduct household expenses are an error. Igrot Moshe YD 1:143 seems to be strict as well.</ref>
#If he can’t afford to give maaser kesafim after his household expenses, he is not obligated to give the full amount of maaser.<ref>Laws of Tzedakah and Maaser p. 150</ref>

====Insurance====

#If someone's employer pays for his medical insurance he does not need to give maaser on the amount of money that his employer paid for his insurance.<ref>B'orach Tzedaka 10:10</ref>

====Taxes====

#Income tax is deducted before taking off maaser since it is like one didn't ever earn that money. There is a dispute regarding other taxes if they can be deducted from maaser.<ref>Igrot Moshe YD 1:143 holds that you can deduct income tax since it is like you didn't earn that money. However, sales tax or property taxes on your residential home are not excluded. Feeding your children above 6 years old is not tzedaka. It is an obligation until the age when children usually leave their parents home. Minchat Yitzchak 5:34:9, however, argues that you can deduct all taxes.</ref>

==More than 20%==

#Generally it is forbidden to give more than a fifth of one's income so that one doesn't become poor except before one dies when that isn't a concern.<ref>Ketubot 67b, Rama Y.D. 249:1</ref>
#If someone can afford giving 20% of their income to tzedaka and there is a poor person who needs that money, some say that there is an obligation to give them,<ref>Chafetz Chaim (Ahavat Chesed 2:19:4) rules like the Rambam Pirush Mishanyot Peah 1:1 and explains how it isn’t in contradiction to Rambam (Matanot Aniyim 7:5) and Shulchan Aruch YD 249:1. His answer is that when there's a poor person in front of you in need there's an obligation to give even if it is more than 20% if you can afford it.</ref> while many others hold that there is no obligation but it is certainly an act of piety.<ref>Birkei Yosef 249:1 explains the Pirush Mishnayot like the Chafetz Chaim but holds like the Rambam in the Mishna Torah and Shulchan Aruch that it is only an act of piety to give 20% and not an obligation even if a poor person comes asking. Laws of Tzedakah and Maaser p. 11 cites this dispute between the Chafetz Chaim and Birkei Yosef and concludes one should ask one's local Rav.</ref>
#If someone can afford to give a poor person whatever he is lacking he should do so. If that would be in excess of 20% of his money, he does not have to give it, but if he could afford it comfortably it would be a pious act to do so.<ref>Chafetz Chaim (Ahavat Chesed 2:19:4 fnt. s.v. vyaan) explains the Rambam Pirush Mishnayot Peah 1:1 holds that it is an obligation to give up to 20% if one can afford it and not above that. Based on a halacha lmoshe msinai chazal instituted that a person can’t give more than 20% of their wealth for a mitzvah so that he doesn’t become poor. Even so it is a pious act to give more than 20% if one can afford it comfortably. Though he later notes that it sounds like the Rambam in Mishna Torah (Matanot Aniyim 7:5) and Shulchan Aruch 249:1 imply that one should give even more than a fifth.

*Rav Moshe Feinstein (Igrot Moshe YD 1:143) understands that Shulchan Aruch YD 249:1 requires giving more than 20% if he can afford it and there is a poor person’s whose is in need of that money. However, he concludes that the Rama holds that generally it is forbidden to give more than 20% to tzedaka and rules in accordance with the Rama.
*Minchat Yitzchak 5:34, however, argues with Igrot Moshe and holds that it is permitted to give above 20% for someone who can afford it.</ref>
#Some hold it is an obligation to give more than 20% if you can afford it and there are poor people who need it,<ref>Shevet Halevi 2:121</ref> some hold that it is permitted but not obligatory,<ref>Minchat Yitzchak 5:34:2</ref> and some that it is forbidden.<ref>Igrot Moshe YD 1:143. Shevet Halevi explains that the reason that it is permitted to give more than 20% is because there is a poor person who is requesting it. That obligation to give him his needs allows giving more than 20% if he can afford it. He thinks that there’s is a prohibition even for someone very wealthy except that it is permitted when there is a pressing tzedaka need, in which case it is an obligation.

*However, the Yavetz 1:3 vamnam and Ahavat Chesed 20:1 hold that it is permitted for someone very wealthy to give more than 20% even for non-tzedaka needs such as for mitzvot. The reason of not spending more than 20% doesn’t apply to someone very wealthy. Chachmat Adam 144:10 implies this as well but Shevet Halevi believes Chachmat Adam holds it is only permitted when there is a pressing tzedaka need.</ref>
#Most poskim hold that someone very wealthy can give more than 20%.<ref>Chachmat Adam 144:10, Yavetz 1:3, and Ahavat Chesed 20:1 permit it, Aruch Hashulchan, Igrot Moshe YD 1:143, and Shevet Halevi 2:121 hold it is forbidden. Nonetheless, the Shevet Halevi holds that for a poor person who needs it immediately it is permitted and obligatory to give even more than 20%. Yavetz 1:3 holds that it is permitted to give more than a fifth is there is a present tzedaka need. Minchat Yitzchak 5:34 agrees. Aruch Hashulchan 247:4 holds that it is forbidden to give more than 20% even if there is a poor person in need of tzedaka requesting from him tzedaka.</ref>
#Some hold that it is permitted to give more than 20% of one's wealth if one has a steady income.<ref>Biur Halacha 626 s.v. afilu writes that if someone has a steady income he can give more than 20% for a mitzvah because there isn’t a concern that he’s going to become poor. His proof is Kiddushin 29b that for pidyon haben it is permitted to spend more than 20%. He reiterates this in Ahavat Chesed 20:3. Shevet Halevi 4:64 seems to agree.

*Igrot Moshe OC 5:41 argues that it is forbidden even if he has a steady income and pidyon haben is different since the mitzvah itself is giving the cash. However, other mitzvot for which the cash itself isn’t the object used for the mitzvah, there is a 20% cap on trying to acquire the mitzvah. Also, Chazon Ish OC 149:3 answers that pidyon haben is different since there’s an obligation on one’s property to pay for pidyon haben.</ref>

==How Much to Give Each Poor Person==
===Whatever He Needs===

#The maximal obligation of tzedaka is to provide the poor with whatever he needs. Many poskim hold that this is a communal obligation. If an individual is requested he is allowed to ask the congregation on his behalf to fill all of his needs.<ref>Rama 250:1 writes that the obligation of supplying the poor with all of his needs applies to the community and not the individual. Therefore, if an individual is approached by a poor person he can tell the community to help him for whatever he lacks. This is based on the Bet Yosef 250:1. However, the Bet Yosef considers the Tur who assume otherwise. Bach 250:2 and Gra 250:3 disagree with the Rama while the Shach 250:1 defends the Rama. Laws of Tzedakah and Maaser p. 5 cites both approaches. [https://www.hebrewbooks.org/pdfpager.aspx?req=8978&pgnum=63 Tzedaka Umishpat 3:2] rules like the Rama. In fnt. 8 he says from Rashi the requested has to go to the gabbay tzedaka or community and can’t force the poor person to do that.</ref>

====Capital to Subsist====

#A poor person is allowed to collect enough tzedaka in order to be able to start a business in order to have a steady income. Someone who is sick or can't work for another reason can collect enough tzedaka in order to invest that capital in a CD and live off the interest.<ref>Tur and Shulchan Aruch Y.D. 253:2</ref> For example, a widow with young children to take care of, since she is not in a position to work, may collect a substantial amount in order to support herself.<ref>Laws of Tzedakah and Maaser p. 21</ref>

====Unexpected Expenses====

#A person who has a steady income to support themselves and their family but unexpectedly has a large expense (e.g. medical or marriage of child) is considered poor with respect to that expense.<ref>Laws of Tzedakah and Maaser p. 22</ref>

===Not Turning Away a Poor Person Empty-Handed===

#One is forbidden to turn away a beggar empty-handed, even if one only gives him a very small amount of money.<ref>Derech Emunah 7:5 understands that one should give something even if it is as small as a fig implies that it can be even less than a pruta.</ref> If one doesn't have any money, one should comfort him with words.<ref>Kitzur Shulchan Aruch 34:8 </ref> Therefore, a should budget himself not to give out all of his tzedaka at once so that he has a little bit of tzedaka available throughout the year.<ref>Laws of Tzedakah and Maaser p. 12</ref>

===Knocking on the Doors or in Shul===

#The community should supply a poor person who asks in private the amount he is lacking with respect to his previous standard of living. However, to a poor person who is knocking on doors the community only needs to give him money for 2 meals and a place to stay.<ref>Kitzur S”A 34:3 </ref>
#An individual who is requested for tzedaka by someone poor, if the poor person is going around to many people to collect whether at their houses or in shul, an individual does not have to give more than a small amount that is less than the value of a meal.<ref>Bava Batra 9a establishes that a poor person collecting from many people in the community is only entitled to a small gift. The Tur 250:3 explains that the Rosh understands that this only applies to the communal fund but everyone else doesn't even have to give that amount. However, the Tur concludes like the Rambam that everyone needs to give that amount. Bet Yosef explains that even the Rambam agrees with the Rosh. Bach 250:2 accepts the Tur and Rambam that it applies to everyone. Shach 250:4 and Badei Hashulchan 250:29 agree. Bet Yosef 250:3 sides with the opinion of Tosfot and Rosh that a large amount is a mealsworth, so a small amount is less than that.</ref> In fact it is sufficient to give any amount that the poor person would consider to have some significance.<ref>Badei Hashulchan 250:28</ref>
#It is wrong to stop poor people from collecting by knocking at doors.<ref>Badei Hashulchan 250:30 citing Ahavat Chesed 2:17 fnt. s.v. vchadashim</ref>

==From Who It Is Permitted to Take Tzedaka?==
===Married Women===

#There are many factors that would allow collecting even a large donation today from married women today.<ref>Shulchan Aruch Y.D. 248:4 codifies the gemara Bava Kama 119a that it is forbidden for a collector of tzedaka to accept a large donation from a married women because there is a concern that her husband wouldn't agree with that donation. The Raavan (end of Bava Kama) says that it is permitted nowadays to accept donations from women since it is common for women to in charge of finances of their husband's money. Maharshal b"k 10:59 cites this and notes that it depends on every situation. Yad Avraham 248 cites this Maharshal. [https://www.hebrewbooks.org/pdfpager.aspx?req=991&pgnum=61 Chavalim Beneyimim EH 5:34] writes that it is permitted to accept a large tzedaka donation from a woman since the common practice today is for a couple to split their property and since she has joint ownership she can give a large gift. Maharit CM 2:67 says that a woman can keep her salary for herself if she is the sole provider for the food in the house and even in that case he suggests that perhaps she willingly cedes her rights to the salary and it belongs to her husband. He is also discussing work outside the house. Rav Reuven Feinstein (Etz Erez p. 798) writes that his father, Rav Moshe Feinstein, held that if a woman works outside the home that money belongs to her. Shevet Halevi 11:309 disagrees and holds that a husband owns his wife’s salary even if she works outside the house. Laws of Tzedakah and Maaser p. 28 writes that there's reason to accept a large donation from a women who is working or if she's in charge of running financial decisions of the household but in all cases it is advisable that a husband and wife discuss in advance how much tzedaka a wife can distribute to avoid any conflict.</ref>

===From Non-Jews===

#A non-Jew who volunteers to do mitzvot according to many opinions is rewarded. However, they may not observe mitzvot as an obligation because doing so is considered creating a new religion.<ref>The Rambam Melachim 10:10 writes that a non-Jew who wants to fulfill mitzvot and receive reward we shouldn't stop him. On the other hand, in 10:9 he writes that we shouldn't let him do a mitzvah that he isn't obligated in because he is creating a non-religion in doing so. He should either convert or only keep the 7 mitzvot of bnei noach. The Radvaz explains that the distinction is whether he intends to create a new religion. If he just does a mitzvah voluntarily not intending that it is an obligation that is acceptable, while if he is does it with the intention of being a commandment he should be stopped. While it seems from the Rambam and Radvaz that the non-Jew is rewarded for doing a mitzvah voluntarily it isn’t absolutely clear. It is possible that the non-Jew is doing the mitzvah voluntarily to get rewarded but isn’t actually going to be rewarded. That is the position of Rav Moshe Feinstein in Igrot Moshe YD 2:7.

*However, in light of the Rambam responsa 148 (Blau, Pear Hadur 60) it seems clear that the Rambam holds that a non-Jew who does a mitzvah voluntarily is indeed rewarded. He seems to apply it to all the mitzvot. The Meiri Sanhedrin 59a s.v. ben also says this, but Igrot Moshe YD 2:7 writes that it is a scribal error. The other proofs against Igrot Moshe like Pirush Mishnayot of Rambam Trumot 3:9 are dealt with in that teshuva.</ref>
#It is forbidden for a Jew to take tzedaka from a non-Jew in public. If he can't live without the tzedaka and can’t take it in private, he may take it even in public.<ref>Rambam (Matanot Aniyim 8:9), Shulchan Aruch Y.D. 254:1. The Gemara Bava Batra 10b states that it is forbidden to take tzedaka from non-Jews because it gives them merits. The Derisha asks why there isn't a concern of giving merits to a non-Jew when accepting charity from them if he needs it. The Derisha answers that if one is personally benefitting from the tzedaka it is permitted. The Taz 254:1 says that it isn't a merit for the non-Jew if he isn't intending on giving Jew's charity but just gives generously to everyone who is poor. The Rishon Letzion 254:2 says that one can only take money if one can't subsist without it, and in such a case the need for the funds overrides the concern of giving the non-Jew merits. Rav Moshe in Igrot Moshe YD 2:7 writes that non-Jews don’t get any reward for volunteering mitzvot if it isn’t the 7 mitzvot bnei noach, tzedaka, korbanot, speaking respectfully, or honoring Hashem.</ref>
#A non-Jewish leader or politician who sent a Jew money to be given as charity can be accepted but should be discreetly given to non-Jewish poor people and not to Jewish poor people.<ref>Shulchan Aruch Y.D. 254:2. The mother of the king sent tzedaka money to Rava and he distributed it to non-Jewish poor people. He wouldn't give it to Jewish poor because of a prohibition learned from Yishayahu 27:11.

*Even giving the charity to non-Jewish poor people is only permitted because the mother of the king was important and in order to appease the king he had to accept the money. This is the position of Rashi b"b 11a s.v. dlo, Tosfot b"b 8a s.v. yativ, and Rambam (Matanot Laniyim 8:9) as understood by Radvaz (Matanot Laniyim 8:9) and Kesef Mishna (Melachim 10:10). Rishon Letzion 254:2 in his first answer and Kovetz Shiurim explains that even giving to non-Jewish poor people is some merit and that is why it is only permitted to facilitate if it is to appease the king. Rishon Letzion writes in his second answer that it is permitted to take from any non-Jew. Radvaz (Melachim 10:10) seems to agree because of concern that refusing to take it will lead to ill-will between Jews and non-Jews. Lechem Mishna (Melachim 10:10) seems to limit the permissibility of taking from non-Jews to kings or leaders.
*Rashi understands the reason of the prohibition is that facilitating the tzedaka of a non-Jew gives him merit for continued success. Shach 254:2 cites Rashi.</ref>
#If the leader gave specific instructions on what to do with the money, according to Ashkenazim one should follow the instructions.<ref>Rama Y.D. 254:2. Rashi b”b 11a s.v. dlo writes that Rav Yosef took money from the non-Jewish mother of the king for redeeming captives in order to appease the king and it wasn’t an option to give the charity to non-Jewish poor people since she instructed using it for the mitzvah of redeeming Jewish captives. Tosfot 8a s.v. yativ agrees. Yad Ramah b”b 10b n. 132 agrees in this respect to Rashi. (Though, unlike Rashi, he holds that it is permitted to do genivat daat to avoid a prohibition.) Bet Yosef notes that the other rishonim who don’t say this distinction seem to hold that it is forbidden even when instructed and Rav Yosef did in fact redeem non-Jewish captives. Rama codifies the opinion of Rashi and Tosfot. Shach 254:3 cites Bach who agrees with the Rama. Though the Taz 254:3 disputes the Rama, Aruch Hashulchan 254:2 agrees with the Rama and Shach.</ref> According to Sephardim, they should give it to non-Jewish poor people.<ref>Rishon Letzion 254:2 notes the dispute between the Bet Yosef and Rama and explains Shulchan Aruch in line with the Bet Yosef.</ref>
#If a non-Jew donates money to a shul we can accept it.<ref>Erchin 6b, Tosfot b”b 8a s.v. yativ, Hagahot Ashri b”b 1:36, Rama Y.D. 254:2. The Hagahot Ashri explains that the difference between a gift to charity and a donation to the shul is that charity atones for the giver, while a donation to the shul does not. Shach 254:4 agrees.</ref>
#It is permitted to accept a gift from a non-Jew.<ref>Yad Ramah b”b 10b n. 132 based on the stories of Daniel (Daniel 2:48) and Yirmiyahu (39:10) accepting gifts from non-Jews. Another proof is where Rebbe Yehuda Nesia (a"z 6b) would have accepted a gift from a non-Jew except for a concern of avoda zara. Derech Emunah (Matanot Aniyim 8:57) codifies this Yad Ramah.</ref>
#If he can subsist without charity from non-Jews he may not take the charity even in private.<ref>Bet Hillel 254:1, Rishon Letzion 254:1, Aruch Hashulchan 254:1. Rishon Letzion explains that even taking in private is a chilul Hashem or it is extending the merits of the non-Jew and only permitted if impossible otherwise.</ref>

==Redesignating Earmarked Tzedaka Funds==
===Communal Tzedaka===

#It is permitted for the community as a whole to change how money fundraised as communal tzedaka should be spent. They can change it even for non-mitzvah purposes as long as it is for communal needs.<ref>Tosfot b”b 8b s.v. vlishnota quoting Rabbenu Tam, Tosfot Erchin 6b s.v. ad quoting the Ri, Rosh b”b 1:29, Mordechai b”b 1:492, Rambam (Matanot Aniyim 9:7 and responsa Blau n. 206). Ri in Mordechai and Radvaz (Matanot Aniyim 9:7) explains that the community can redistribute it because it was given with that understanding (‘’lev bet din matneh’’). Rabbenu Yonah 8b and Ramban 8b hold that it can be switched for any purpose but must be repaid to the charity fund. Rashba and Ritva also quote this opinion.</ref> Others hold that it can’t be changed to be used for anything besides a mitzvah.<ref>Tosfot Erchin 6a s.v. mishe’bat</ref> Lastly, some hold it can’t be changed at all to non-tzedaka needs.<ref>Ri Migash 8b, Yad Ramah b”b 8b n. 90</ref> The halacha follows the first opinion.<ref>Shulchan Aruch Y.D. 256:4 codifies the Rambam.</ref>
#A gabbay appointed by a community is assumed to have the implicit authorization to change communal charity money to other communal needs.<ref>Rama Y.D. 256:4. Shach 256:8 ponders how this is true in light of the fact that the Gemara Erchin 6b clearly only allows a gabbay tzedaka to redistribute charity funds for a mitzvah but not for any communal need. This is also evident in Tosfot b"b 8b s.v. lishnota and Rosh b"b 1:27. The Shach suggests that the Rama means that if the practice is that the gabbay distributes the money he is given authorization by the community that he can act on behalf of the community. Gra 256:9 questions the Rama but also supports him from the Yerushalmi (Megillah 3:1). </ref>
#It is permitted for a gabbay tzedaka to collect tzedaka by himself.<ref>The Gemara b"b 8b clearly establishes that it is forbidden to appoint someone to collect tzedaka by himself since it is considered an appointment of leadership. Rather they should appoint at least two people. This is codified by the Rambam (Matanot Aniyim 9:5), Shulchan Aruch Y.D. 256:3, Taz 256:2, and Shach 256:5. However, the Radvaz (Matanot Aniyim 9:5) notes that today we have the practice that we do not force people to give tzedaka or take collateral for people to pay tzedaka and so it isn't considered a leadership role and it is fine for an individual to collect tzedaka. Derech Emunah 9:32 codifies this practice.</ref>
#Charity funds can only be distributed by a group of three because it is similar to a bet din since they need to decide the needs of each poor person.<ref>Bava Batra 8b, Rambam (Matanot Aniyim 9:5), Shulchan Aruch Y.D. 256:3</ref> If they give each poor person an amount determined by a bet din it can be distributed by a individual gabbay.<ref>Radvaz (Matanot Aniyim 9:5)</ref>

===Shul Donations===

#Money donated to a shul can be redesignated for another mitzvah.<ref>Erchin 6b, Rosh b”b 1:29</ref> Some hold that after people forgot who donated that item to the shul it is permitted to redesignate it for any purpose,<ref>Rosh b”b 1:29, Rashba b”b 8b s.v. lishnota, Yad Ramah b”b 8b n. 90. Ri Migash 8b implies that he would agree with the Rosh.</ref> while others hold that is forbidden.<ref>Tosfot Erchin s.v. iylayma</ref>

===Before Reaching the Gabbay===

#Before it reaches the hands of the gabbay, some hold that it is only permitted to be borrowed for any purpose to be later repaid to tzedaka,<ref>Tosfot Erchin 6b s.v. ad, Rosh b”b 1:29. Although the Tosfot b”b 8b s.v. vlishnota holds it can be repurposed for any purpose, the Rosh also thinks that but because of the consideration of Rosh Hashana 6b holds that it must be repaid. </ref> while others hold it is permitted to change the funds to be used for any mitzvah.<ref>Tosfot Erchin 6b s.v. ad citing Rabbenu Baruch</ref>
#It is permissible to borrow tzedaka money from a personal tzedaka box a person has at home and pay it back if that's a normal thing to do in that house, however, it is proper to stipulate before using the tzedaka box that you're still able to borrow from it.<ref>Rav Elashiv (Ashrei Haish YD 2:46:37) said that it is proper to stipulate before using a tzedaka box that the money put in should be given such that it is possible to borrow from it. Howeve,r if they didn't stipulate such, and it was normal to do so, it is acceptable to do so since it was probably given with such an understanding. Another time Rav Elyashiv said that probably the gabay is okay with this borrowing.</ref>

===After Reaching the Gabbay===

#Once tzedaka money reaches the hands of the gabbay tzedaka it can not be repurposed<ref>Gemara Erchin 6a</ref> or even borrowed temporarily to be used for secular purposely and repaid to tzedaka.<ref>Tosfot Erchin 6a s.v. mishe’bat, Rosh b”b 1:29</ref> Some hold it can be repurposed for another mitzvah,<ref>Rosh b”b 1:29</ref> while others disagree.<ref>Tosfot Erchin 6b citing Rabbenu Baruch</ref>

===Non-Jew’s Donation to Shul===

#It is forbidden to redesignate the donation of a non-Jew to a shul. After people forgot the name of the person who donated the item to the shul it is permitted to redesignate it for another mitzvah.<ref>Gemara Erchin 6b</ref>

===Tzedaka Box===

#It is permitted to exchange one's coins or bills in a personal or communal tzedaka box, whether one wants to put in small coins and take out larger coins or bills, or to put in a large bill and take out small coins.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=8978&pgnum=161 Tzedeka Umishpat 8:5], Laws of Tzedakah and Maaser p. 115. [https://www.hebrewbooks.org/pdfpager.aspx?req=8978&st=&pgnum=168 Tzedaka Umishpat ch. 8 fnt. 25] writes that even for a communal tzedaka box it is permitted to exchange one's coins even if the money is considered as though it reached the gabbay's hands. He says that it is permitted since the treasurer appointed over the tzedaka doesn't care if people exchange it is permitted. See, however, Shulchan Aruch Y.D. 259:1.</ref> Nonetheless, the common custom is to leave extra for tzedaka when doing so.<ref>Laws of Tzedakah and Maaser p. 115</ref>

==Communal Obligation of Charity Funds==

#There is a communal obligation to establish a charity fund for all the poor people of the town.<ref>Rambam (Matanot Aniyim 9:1) writes that it is an obligation of a city to establish a communal charity fund for the poor of the city that is distributed once a week. Radvaz explains that it is an obligation of the city like every communal need such as building a shul which can be imposed on all of the community members. Gra YD 256:1 agrees.</ref> Some communities have a food pantry or soup kitchen which serves the poor, but a community can choose not to have such a service and support the poor in other ways.<ref>Rambam (Matanot Aniyim 9:2-3) writes that we establish a communal food fund (''tamchuy''), however, the practice in many communities is only to have a communal charity food (''kupa'') and not a food fund. Radvaz explains that it is acceptable for the community to choose how to distribute the funds because it is up to them to redistribute it (Matanot Aniyim 9:7). Shulchan Aruch Y.D. 256:1 codifies the Rambam.</ref>

===Gabbay Tzedaka===

#A community should establish a trustworthy gabbay to collect and distribute the communal tzedaka funds.<ref>Bava Batra 10b remarks that a person shouldn't give to a tzedaka fund unless someone like Rabbi Chanina Ben Tradiyon is the gabbay tzedaka. Tosfot s.v. elah explains that he should be trustworthy by Rabbi Chanina but it isn't a prerequisite that he is as much of a tzaddik as Rabbi Chanina. Rambam (Matanot Aniyim 9:1) and Shulchan Aruch Y.D. 256:1 codify this gemara. Bet Yosef 249:6 notes that language of the Tur that the gabbay tzedaka should be wise and trustworthy like Rabbi Chanina. He writes that the minhag isn't to insist that the gabbay is wise in Torah as long as he is wise in being a gabbay of tzedaka. Igrot Moshe YD 1:144 s.v. heneh writes that a person should not give to an organization that the collectors aren't religious. Laws of Tzedakah and Maaser p. 37 agrees that one should not give to organizations that do not follow the dictates of the Torah.</ref>
#There is a mitzvah to stand up for someone going to do a mitzvah, such as someone collecting tzedaka. If they're being paid to do the mitzvah, there is a dispute if you don't need to stand for them. If they're doing it for a mitzvah and also being paid you should stand for them.<ref>Yad Eliyahu 54 writes that if they're doing it for pay you don’t have to stand up for them since they’re doing the mitzvah for their own benefit. Kima Vhiddur p. 271 argues that the Taz 361:2 implies otherwise that one should stand for everyone going to do a mitzvah whether or not they’re being paid. Though he cites many achronim who agreed with the Yad Eliyahu including the Ikrei Hadaat YD 26:31 and Ben Ish Chai (Shana Sheniya Ki Tetsey 19). Also he cites the Derech Emunah (Matanot Aniyim, Tzion Hahalacha 9:25) based on Biur Halacha 38:8 s.v. hem that if they’re doing it for both the mitzvah and the pay you should stand for them.</ref>
#Even though there is a requirement that tzedaka can only be distributed by a bet din of 3 people,<ref>Bava Batra 8b, Shulchan Aruch Y.D. 256:3. </ref> today we don't require a bet din to distribute tzedaka money from a shul's tzedaka fund.<ref>Pesakim Vteshuvot 256:9 quotes Betzel Hachachma 2:36:3 and Sharei Tzedek 11:19 that the halacha that requires 3 people to distribute tzedaka only applies to a communal kupa and today we don't have that, we just have individual tzedaka funds and shul tzedaka funds for their community but not for the whole town. Therefore, they can distribute the tzedaka however they like without a bet din.</ref>
#If someone is entrusted with tzedaka to distribute he can't pass it off to someone else to distribute. A gabbay tzedaka, however, can do so since it was given with the knowledge that the gabbay might appoint someone else to distribute the tzedaka.<ref>Maharik 6 writes about a man who appointed his wife over a field for tzedaka that she should disburse the fruits to tzedaka. He says that she isn't allowed to give the field to someone else to deal with the tzedaka distributions since her husband wanted only her. However, if someone gives to a gabbay tzedaka the gabbay can give it to someone else to distribute since people understand that the gabbay might do so. Shulchan Aruch 257:11 codifies the Maharik. Taz 257:6 argues with the formulation of Shulchan Aruch because there's no real difference between a gabbay and anyone else. It all depends on the understanding. Shach in Nekudat Hakesef defends Shulchan Aruch that in general such is the case.</ref>
#A person can collect tzedaka on behalf of poor people even if there is already a gabbay tzedaka collecting.<ref>Chachmat Adam 147:24</ref>

===Earmarked Funds===

#A community may not redistribute charity funds that were earmarked for a certain cause.<ref>Rambam (responsa Blau 206), Rama YD 256:4</ref>

==Refraining from Taking Tzedaka==

#A person should endeavor to refrain from taking charity and endure some hardship in order not to take charity. Chazal state that it is preferable to make your [[Shabbat]] meal like a weekday rather than take from charity. (See the [[Kavod Shabbat]] page for the practical laws about how a poor person should fulfill [[Kavod Shabbat]].) Anyone who presses himself to live with difficulty without taking charity is blessed to one day have enough money to support others.<ref>Kitzur Shulchan Aruch 34:15-16</ref>
#Someone who can't live without [[Tzedaka]] (e.g. an elderly person, sick person, or someone suffering) but is haughty and doesn't take, sins by not taking.<ref>Kitzur Shulchan Aruch 34:16 </ref>
#A person who doesn't need to take charity and nonetheless deceives people and takes won't die before he genuinely becomes poor.<ref>Kitzur Shulchan Aruch 34:16</ref>
#It is forbidden to collect for luxuries.<ref>Ketubot 68a, Shevet Halevi 4:130</ref>

==Statements of Chazal about Tzedaka==

#[[Tzedaka]] is a trait that characterizes the descendants of Avrohom Avinu.<ref>Kitzur Shulchan Aruch 34:1 </ref>
#The Jewish religion isn't stable without charity.<ref>Kitzur Shulchan Aruch 34:1 </ref>
#The one who does [[Tzedaka]] <ref>In this instance, "[[tzedaka]]" refers to acts of kindness as well, because the Kitzur Shulchan Aruch described it as one who ''does'' [[Tzedaka]], not one who gives [[Tzedaka]]</ref> is better than all the Korbanos <ref>Kitzur Shulchan Aruch 34:1 </ref>.
#[[Israel]] will only be redeemed through [[Tzedaka]]<ref>Kitzur Shulchan Aruch 34:1. Gemara Baba Batra 10a also says that one who gives tzedaka brings the geula closer. Gemara Shabbat 139a says that Jerusalem will only be redeemed through tzedakah. </ref>
#No one ever becomes poor out of giving [[Tzedaka]], and no bad thing nor damage comes from [[Tzedaka]].<ref>Kitzur Shulchan Aruch 34:1, Mishlei 28:27 </ref>
#If one has mercy, Hashem will be merciful to him.<ref>Kitzur Shulchan Aruch 34:1 </ref>
#Hashem is close to the poor, so one must be careful to hear their cries.<ref>Kitzur Shulchan Aruch 34:1 </ref>
#A person should think: just as he davens to Hashem for a Parnassa / livelihood, and Hashem gives to him, so too should a person listen to the poor.<ref>Kitzur Shulchan Aruch 34:1 </ref>
#A person shouldn't say, "how can I diminish my money and give it to the poor", because he should know that the money doesn't belong to him, but is instead a deposit from Hashem in order to do His will.<ref>Kitzur Shulchan Aruch 34:1 </ref>
#[[Tzedaka]] pushes aside evil decrees and adds life.<ref>Kitzur Shulchan Aruch 34:1. Mishlei 10:2 says that tzedakah saves from death. </ref>
#One who convinces others to give is greater than the one who gives.<ref>Kitzur Shulchan Aruch 34:11 </ref>.
#The reward for a [[Tzedaka]] collector is great; if the poor give him a hard time, he shouldn't be worried, for this increases his reward <ref>Kitzur Shulchan Aruch 34:11 </ref>.
#One who gives charity in secret is greater than Moshe Rabbenu <ref>Gemara Baba Batra 9b. Gemara Chagiga 5a tells that Rabbi Yanai once saw a man give money to a poor man publicly. He said, “It would have been better for you not to have given him anything rather than giving to him as you did, causing him embarrassment. </ref>
#One who gives even a peruta to the poor merits to receive the presence of God.<ref>Gemara Baba Batra 10a </ref>
#Whoever gives even a small coin to a poor man receives six blessings, but whoever speaks reassuringly to him receives eleven blessings.<ref>Gemara Baba Batra 9b </ref>
#If a person closes his eyes to avoid giving [any] charity, it is as if he committed idolatry.<ref>Gemara Ketubot 68a </ref>

==Testing Hashem==

#The Gemara Tanit 9a explains that for maaser it is permitted to test Hashem that if you’re careful to give maaser Hashem will enrich you. There is a question whether this concept applies also to maaser kesafim or even to all forms of tzedaka.
#Many poskim hold that it is forbidden to give tzedaka in order to test Hashem that he make you wealthy, but it is permitted to test Hashem when giving maaser kesafim. On the other hand, some poskim hold that it is forbidden to test Hashem even for maaser kesafim.<ref>Is it permitted to test Hashem by giving Tzedaka that he will make you rich? Tur 247:1 writes that it is permitted to test Hashem for all tzedaka. Bet Yosef says it is only permitted for maaser. Rama quotes these two opinions. It is implied from the Bet Yosef and Rama that they hold it is permitted to test Hashem for maaser kesafim. Ahavat Chesed 2:18:1 fnt. 2 agrees with the Rama that you can test Hashem for maaser kesafim.

*Or Zaruah (Tzedaka ch. 13) permits testing Hashem for giving tzedaka like the opinion of the Tur. Radvaz 3:441 implies that he holds like the Tur. Rabbenu Yonah (Shaarei Teshuva 3:30), Yereyim (361), and Smag (Lavin 4) disagree. They're not clear if it is permitted for maaser kesafim or not. Maharshal on Smag 4 makes this distinction between maaser and tzedaka.
*Yavetz 1:3 argues that it is only permitted to test Hashem for maaser rishon of grain but not maaser kesafim. [https://www.hebrewbooks.org/pdfpager.aspx?req=37856&st=&pgnum=535 Shlah (Hilchot Tzedaka)] and Pitchei Teshuva 247:2 quoting Mishnat Chachamim agree. Meiri Tanit 9a has an extreme opinion that it is always forbidden to test Hashem. One can give tzedaka to get a reward but can't give maaser or do any mitzvah on condition that he gets a reward.</ref>
#If you hold that it is permitted Hashem for matters of tzedaka, why is that so?
##One understanding is that Hashem permitted testing Him for tzedaka because tzedaka is such a great mitzvah and so important to Him.<ref>Radvaz 3:441</ref>
##Some explain that it is permitted to test Him since He promised to enrich someone who gives tzedaka, so it isn’t a test of Hashem, it is merely revealing his promise.<ref>Maharshal (cited by Derisha 247 and Shach 247)</ref>
##Another explanation is that testing Hashem is problematic because if one’s test isn’t fulfilled one might question Him, but for tzedaka there is a certain protective power that it will not lead to questioning Him.<ref>Badei Hashulchan (247:1 Biurim)</ref>

==Redeeming Captives==

#It is a very great mitzvah to redeem a Jew in captivity.<ref>Shulchan Aruch Y.D. 252:1</ref>
#Someone in captivity who doesn't want to be saved should be redeemed against his will.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=628&pgnum=216 Bet Yakov 148] writes that someone who is in captivity and doesn't want to be freed can be freed against his will and the one who paid for his freedom should be repaid for that person's assets. See Yad Eliyahu 74 s.v. v’ein who seems to disagree. Pitchei Teshuva 252:9 cites this dispute.</ref>
#If a person says he's giving money to tzedaka he doesn't mean to include redeeming captives and therefore it can't be redistributed without the consent of the people of the city.<ref>Maharik 7 writes that if a person says he's giving money to tzedaka he doesn't mean to include redeeming captives. Rama 252:1 codifies this. Taz 256:4 and Gra 252:4 disagree but the Nekudat Hakesef 252 defends the Rama.</ref>
#Some say that the practice today is to redeem captives even for more than their worth.<ref>Radvaz 1:40 writes that nowadays the practice is to redeem captives even more than their worth. He gives three justifications of this practice: 1) The worth is determined by the worth of other captives and not the slave market. Since it is possible than a non-Jewish captive would go for this same worth even though they're stronger. 2) A talmid chacham is permitted to redeem for more than his worth. 3) A child who might be assimilated can be redeemed for more than his worth. Shach 252:4 quotes the Bach that the practice today is to redeem captives for more than their worth because of the opinion of the Ran who allows it if it isn’t a strain on the public funds such as if the money comes from relatives.</ref>
#A person can free himself from captivity even though it might mean that the others will be treated worse.<ref>Chavot Yair 213 writes that a person can free himself from jail even if that means that the others left in jail will have worse treatment.</ref>

==Related Pages==

#[[Matanot_LeEvyonim]]
#[[Month_of_Nissan#Maot_Chitim]]

==Links==

*[http://dinonline.org/2010/08/12/laws-of-tzedakah-part-i-the-basic-obligation/ Laws of tzedakah Part I The Basic Obligation] on DinOnline.org
*[https://www.yutorah.org/lectures/738162 Hilchos Tzedakah] by Rabbi Hershel Schachter

==Sources==
<references />
[[Category:Between Man And His Fellow]]
[[Category:Yoreh Deah]]

Halachot of Sleep

2026-06-12T12:52:51Z

YitzchakSultan1: /* Correct Position to Sleep In */

[[Image:Sleep.jpg|200px|right]]
The Torah attributes significance to all of a person's daily actions<ref>Mishlei 3:6</ref> and there are halachic guidelines on how a Jew should conduct himself from the time he wakes up until he goes to sleep.<ref>Rashi (Bamidbar 23:24) writes that when a Jew wakes up he should wake up like a lion in order to perform mitzvot with alacrity. This idea is also found in Shulchan Aruch 1:1. Additionally, Rashi continues, before going to sleep a Jew makes sure to say Shema and entrusts their soul to Hashem. </ref> See a closely related topic [[Bedtime Shema]] for the halachos regarding saying Shema before going to sleep.

==Time to Go to Sleep==
# According to the Zohar, for spiritual and health reasons, it is proper to sleep in the beginning of the night and to learn Torah during the second half of the night. However the Talmud Bavli and Rambam hold that it is healthy to sleep in the end of the night until Amud HaShachar.<ref> [[Brachot]] 3b relates the story of King David who slept in the first half of the night to then wake up and learn after [[Chatzot]]. This practice of sleep in the beginning of the night is praised in a few places in the Zohar (Noach 72a, Toldot 136c, Beshalach 46a, Vayahakel 185b, Vayikra 13a). So writes the Sh"t Arugot Bosem O"C 1 that the learning at night should be done primarily after [[Chatzot]]. However, Sh"t Chatam Sofer 31 (Jerusalem 5733 edition) writes that the majority practice is to learn in the first half of the night and to sleep after [[Chatzot]]. Rav Ovadyah in Sh"t Yabia Omer Y"D 7:20(2) supports this from the Gemara Yoma 22a (and others) that it is preferable to stay up late learning rather than go to sleep early and subsequently wake up early. This is codified in Yalkut Yosef (edition 5764, vol 1 pg 75). [Halacha Brurah (Birur Halacha 1:1) writes that Rav Ovadyah's practice was to learn until after [[Chatzot]] and then sleep until morning.] Halacha Brurah (Birur Halacha 1:1) quoting the Zohar (Vayakel 195b) and Rambam (Deot 4:4) writes that regardless which method one chooses, it is proper to be awake at [[Chatzot]] to learn Torah. [Machazik Bracha 1:1 wonders why the Shulchan Aruch left this Halacha out of his work, since it leads people to be lax in this law.] </ref>
# If one will fall asleep during [[prayer]] due to the fact that one woke up too early, one can sleep later but should be careful not to miss [[prayer]] with a [[minyan]].<ref> Eliyah Rabba 1:2, Pri Megadim, (quoted by Pitchei Teshuva 1:1), Halacha Brurah 1:1 </ref>

==Duration of Sleep==
# One is not meant to sleep longer than 8 hours or less than 6 hours, one may vary within those parameters according to one's needs.<ref> Some sources suggest that one should sleep 8 hours such as the Rambam (Deot 4:4) and Orchot Rabbeinu (1 pg 189, biography of the Steipler). Some quote Mishna Brurah 1:9 to argue that one should sleep as much as one needs. If one however carefully reads the whole sentence there, one will see that the Mishna Brurah is speaking about someone who is weak and afraid that, should they not get enough sleep it will result in them falling asleep during [[davening]]. Baer Heitev 1:6 says the correct amount of sleep is a subjective measure and some people may need more than others. Yalkut Yosef (edition 5764, vol 1 pg 64) writes that it is unhealthy to sleep more than 8 or less than 6 hours. Aruch HaShulchan says that some learn from the pasuk "Yashanti Az Yanuach Li" that one should sleep 8 hours because the gematria of "Az" is 8, yet others maintain since the gematria (mispar katan) of "Li" is 4 one should sleep 4 hours, but concludes that it all depends on the health and age of the person. </ref>

==Sleeping Alone in a Room==
# One should not sleep alone in a room at night. However, if there are others in the same house sleeping in other rooms, one should leave the room door ajar at night (unless a man is sleeping alone in a room and the only other person in the house is a women in which case it is forbidden to leave the door open because of [[Yichud]].) <Ref> Kitzur Shulchan Aruch 71:2 disagrees and writes one should not sleep alone in a room. Mishna Brurah 239:9 states one should not sleep alone in a room at night. However, Shaar HaTziyun 239:17 writes when there are others in the house it can be made permissible by leaving the door ajar. Yalkut Yosef ([[Brachot]] pg 669, Sherit Yosef vol 3 pg 369) also holds that it is forbidden. He however writes if one has no other option than to sleep alone in the room, one should at least leave a light on in the room. Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 71:2) agrees.</ref>
# Some hold that it is enough to have the door closed and unlocked. <Ref> Piskei Teshuvot 239:6, BeYitzchak Yikra of Rav Neventzal 239:6 </ref>

==Sleeping in Shul or Bet Midrash==
See [[Respecting the sanctity of the Shul]].

==Correct Position to Sleep In==
# One should sleep on one’s side and not face up or down. <Ref> Shulchan Aruch OC 63:1. Shulchan Aruch Even Haezer 23:3 says that it is prohibited to sleep on one's back, but leaves out the prohibition to sleep on one's stomach. Mishna Brurah 239:6 says that it is a severe prohibition to sleep on one's back or stomach and one should sleep on one's side. Shalmat Chaim 224 states that the correct position to sleep in should be reinforced with children at the age of nine. </ref>
# According to Ashkenazim, a person should place his bed north south and not east west.<ref>Shulchan Aruch O.C. 3:6, Mishna Brurah 3:11. Even though the Zohar might say otherwise, Mishna Brurah quotes the Gra that even the Zohar means to say like the Gemara. Segulot Rabotenu (p. 240) quotes Rav Chaim Kanievsky (Daat Noteh 1:251) that since the interpretation in the Zohar is unclear a person should follow the Gemara.</ref> According to Sephardim, one may place one's bed in any direction that one wants, however if possible it is preferable to situate the head of the bed in the east and the foot of the bed in the west.<ref> Shulchan Aruch 3:6 writes that one should arrange one's bed so that one's feet are towards the south and head towards the north. However, Kaf HaChaim 3:16 cites the opinion of the zohar that one's feet should be in the west direction and head towards the east. Kaf HaChaim sides with the opinion of the zohar though he adds that either opinion is acceptable. Similarly, Or Letzion (vol 2 chap 1:1) writes that one may place one's bed in any direction but it is preferable to follow the zohar. [http://shut.moreshet.co.il/shut2.asp?id=20043 Moreshet.co.il] cites Rav Mordechai Eliyahu in Darkei Tahara as accepting both views. [http://www.ykr.org.il/modules/Ask/answer/5656 ykr.org] also favors the opinion of the zohar.</ref>
# One should not sleep with one’s head or feet directly facing the door "in a position that it looks like one was about to be taken out of the room".<ref> Halachically Speaking (vol 3, article 1, pg 2) quoting Rav Yisrael Belsky </ref>
# There is no source anywhere in halachic literature for the custom not to sleep facing the door, therefore if one doesn't have this custom he does not have to adopt it.<ref> https://outorah.org/p/49936/ </ref>

==Clothes to Wear to Sleep==
# There is a custom to sleep with one’s Yarmalka on one’s head. See also [[Kippah#Wearing_a_Kippah_to_sleep]]. <Ref>Mishna Brurah 2:11 </ref>
# There is a custom to sleep with one’s [[Tzitzit]] ([[Tallit]] katan). See the [[Tzitzit#cite_ref-21|Tzizit]] page.<ref>Mishna Brurah 21:15 </ref>
# The minhag is to allow sleeping in one’s regular daytime clothes. <Ref> Halachically Speaking (vol 3, article 1, pg 5) </ref> However, one should remove one's shoes when going to sleep.<ref> [http://www.dailyhalacha.com/m/halacha.aspx?id=2187 Rabbi Eli Mansour] on dailyhalacha.com, Ben Ish Chai Parashat Pinchas: Halacha 16, Kaf Hachaim YD 116:211 </ref> There is a discussion if the same applies to a short nap.<ref> see [http://www.dailyhalacha.com/m/halacha.aspx?id=2187 Rabbi Eli Mansour] on dailyhalacha.com </ref>

==Sleeping during the Day==
# A person should refrain from [[sleeping during the day]] more than “Shitin Nishmei” which some explain as being more than 3 minutes, others say it is half hour, and yet others maintain it is 3 hours. Therefore, a person should be careful not to sleep during the day unless sleeping will result in one afterwards serving Hashem more effectively. <Ref> S”A 4:16 writes that a person should not sleep more than Shitin Nishmei. The Rama limits this stringency to the daytime. Halachically Speaking (vol 3, article 1, pg 4) writes that there are some lenient opinions about [[sleeping during the day]] but the general consensus is that one should not sleep during the day unless one needs to do so to serve Hashem more effectively. Beiur Halacha 4:16 s.v. David quotes three opinions on the length of Shitin Nishmei; some say it is more than 3 minutes, some say a half hour, and some say 3 hours. Mishna Brurah 4:36 concludes with a quote from the Machasit HaShekel that [[sleeping during the day]] depends on each person’s individual needs to be able to serve Hashem in the most effective way possible. (The Beiur Halacha 4:16 s.v. David reaches a similar conclusion). Piskei Teshuvot 231:1 writes that the Halacha follows the opinion that Shitin Nishmei is slightly longer than a half hour. </ref>
# On [[Shabbat]] it is permitted to sleep during the day.<ref>Mishna Brurah 4:36 </ref> However, one should not sleep too much because it will take away from one's time to learn Torah on [[Shabbat]].<ref>Mishna Brurah 290:3 </ref>
# One who stays up all night to learn Torah may sleep during the day as is the custom on [[Shavuot]] morning.<ref>Halachically Speaking (vol 3, article 1, pg 4) </ref>
# A person who sleeps during the day for longer than Shitin Nishmei should wash their hands without a bracha. <Ref>S”A 4:15 writes that there is a doubt whether one who sleeps during the day should wash their hands with a bracha or not and so the Rama concludes that one should wash without a bracha. Mishna Brurah 4:34 writes that this only applies if one sleeps more than Shitin Nishmei. </ref>
# No bracha of [[HaMapil]] or "Veyahi Noam" is said before going to sleep during the day and no "Elokei Nishama" is said upon [[waking up]]. <Ref>Mishna Brurah 231:2, Piskei Teshuvot 231:1 </ref>

==Placing Items under a Bed==
# One may not place food even if it is covered<Ref>Shach 116:4, Pri Chadash 116:6 based on Gemara Pesachim 112a and Bava Batra 58a</ref> under a bed because there is a concern that ruach raah coming upon it.<ref>Gemara Pesachim 112a, Shulchan Aruch YD 116:5</ref> This applies to raw or cooked food and even water.<Ref>Pitchei Teshuva 116:5 citing the Binat Adam 63</ref>
# If one already put food under a bed some poskim hold that the food may be eaten, while others say that it should be thrown out.<ref>Pitchei Teshuva 116:4 citing the Shvut Yakov 2:105 writes that after the fact if the food was under the bed it is still permissible to eat it. However, the Binat Adam 63 quotes the Gra as holding that one should throw away the food. Rav Ovadia Yosef in Yabia Omer YD 1:9 concludes that if there's a large loss the food doesn't have to be thrown out and if no one slept on the bed when the food was there it is permitted after the fact even if it isn't a large loss.</ref>
# Some say that this ruach raah only applies to food that was under a bed when someone was sleeping on it, but others disagree.<ref>Torat Chaim Bava Batra 58b writes that the ruach raah is a result of the tumah that descends upon a person who is sleeping, which is akin to death, and transfers to anything under him. However, the Darkei Teshuva 116:38 quotes the Or Yitzchak 14 who writes that this applies even to food under a bed that no one slept in. See Pri Hasadeh 5.</ref>
# There is a discussion if this concern also applies to a bed of a non-Jew.<ref>The Darkei Teshuva 116:39 cites a discussion about food under a bed of a non-Jew. The Degel Efraim 28 holds that there is ruach raah. The Teshurat Shay 2:116 writes that there's no concern of ruach raah under a bed of a non-Jew.</ref>
# Some say that there is no concern of placing food underneath one's pillow.<ref>Darkei Teshuva 116:37 quotes the Mizmor Ldovid who holds that there's no concern of ruach raah under one's pillow.</ref>
# There is no concern of ruach raah on utensils other than food.<ref>Darkei Teshuva 116:36 quoting the Or Yitzchak 14</ref>
==Related Pages==
* [[Bedtime Shema]]

==Sources==
<References/>
[[Category:Morning Routine]]
[[Category:Orach Chaim]]

Kaddish

2026-06-12T12:38:51Z

YitzchakSultan1: /* Proper Practices of the Congregation during Kaddish */

Kaddish is a very lofty prayer in which we pray for the name of God to be exalted and increased in the world.<ref>Mekor Chaim 5 siman 79 p 421</ref>

==5 Different Types of Kaddish==
# Half Kaddish (Chatzi Kaddish)--this is the shortest of all of the Kaddishes ending with the words "da'amiran bialma vi'imru amen." This Kaddish is recited as a break between different parts of the service.
# The Mourners' Kaddish (Kadish Yatom)--this Kaddish is the same as the Half Kaddish with the additional insertions of the lines "Yehei shlama..." and "Oseh shalom..." This Kaddish is recited during the 11th month period following the passing of a parent and on the parent's [[Yahrzeit]].
# The Full Kaddish (Kadish Shalem)--the same as the Mourners Kaddish with the additional line "Titkabel..." In this line we ask Hashem to accept the prayers of all of the Jewish people. This Kaddish is recited at the conclusion of [[Chazarat Hashatz]] and [[Chodesh_Elul|Slichot]].
# The Rabbis' Kaddish (Kaddish Derabanan)--is the same as the Mourners' Kaddish with the added line "Al Yisrael..."
# The Final Kaddish (Kaddish De'itchadeta)--is similar to the Rabbis' Kaddish with the insertion "Be'alma di'itchadeta..." in place of "be'alma di'bera chirutei ve'yamlich malchutei." This Kaddish is recited at a [[Siyum Masechet]] as well as at a funeral.<ref>According to Yalkut Yosef Tefillah vol.1 56:33 and vol. 2 110:17, the proper Nusach for Sephardim is "ילקוט יוסף פסוקי דזמרה וקריאת שמע סימן נו - דין עניית הקדיש על ידי הקהל ועוד מדיני הקדיש
דהוא עתיד לחדתא עלמא, ולאחיא מתיא, ולשכללא היכלא, ולמפרק חייא, ולמבנה קרתא דירושלם, ולמעקר פולחנא נוכראה מארעא, ולאתבא פלחנא יקירא דשמיא להדרה וזיוה ויקרה, ויצמח פורקניה ויקרב משיחיה. בחייכון וכו'"</ref>
===Kaddish Derabbanan===
# Kaddish Derabbanan is recited after learning Torah Shebaal Peh while a minyan is present.<ref>Magen Avraham 69:4 quotes the Lechem Chamudot who says that even if only three or two people are learning they can say Kaddish Derabbanan afterwards. Biur Halacha 155 s.v. veyikva writes that you can say Kaddish Derabbanan even if only one person was learning.</ref>
==When Kaddish is Reciting during Davening==
# At Shacharit, Half Kaddish is recited after Pesukei Dzimra and Tachanun. Full Kaddish with Titkabel is said after Uva Letzion. Kaddish Yatom is recited after Aleinu.<ref>Levush 55:1 explains that since Shemona Esrei is a separate mitzvah it deserves a Kaddish after Tachanun. Aleinu includes pesukim and deserves a Kaddish afterwards. Additionally, Kaddish with Titkabel is always recited after Shemona Esrei. Mishna Brurah 55:2 and 132:10 cites this levush.</ref>
# At Mincha, Half Kaddish is recited after Ashrei and Full Kaddish after Tachanun.<ref>Levush 55:1 explains that there is Kaddish after Ashrei since it is a mitzvah to be said and Titkabel after Shemona Esrei. Mishna Brurah 55:2 writes that the kaddish after ashrei is like any kaddish after pesukim.</ref>
# At Arvit, Half Kaddish is recited after Birchot Kriyat Shema.<ref>Levush 55:1</ref>
# [[File:Timeline kaddish.png|frameless|right]]Altogether that's 7 Kaddishim a day and all of them follow the recitation of psukim or a complete mitzvah:
## Half Kaddish: After the psukim of Psukei Dzimra before Yishtabach.
## Half Kaddish: After Shemona Esrei, Tachananun or Hallel before Kriyat Hatorah or Ashrei.
## Kaddish Titkabel: After Ashrei and Uva Letzion before Alenu or Shir Shel Yom.
## Kaddish Yatom: After Alenu.<ref>This Kaddish isn't part of the original 3 Kaddishim of Shacharit. The original 3 were after Psukei Dzimra, Tachanun, and Uva Letzion. Mishna Brurah 132:10 explains that Alenu also requires a Kaddish because it is a recitation of psukim. However, this Kaddish was designated for mourners to give a chance to mourners to recite Kaddish. Really the main time for a mourner to say Kaddish is when he's a Shaliach Tzibur and recites these 3 kaddishim for the congregation. However, not everyone is able to be the Shaliach Tzibur. To enable those people to be able to recite Kaddish for their loved ones who passed away, this Kaddish was added. </ref>
## Half Kaddish: After the psukim of Ashrei before Shemona Esrei of Mincha.
## Kaddish Titkabel: After Shemona Esrei of Mincha and Tachananun before Alenu.
## Half Kaddish: After the psukim of Baruch Hashem L'olam before Shemona Esrei of Maariv.<ref>Levush 55:1 writes that there is a kaddish for finishing reciting psukim or Shemona Esrei which is a mitzvah in its own right. </ref>

==Who Should Say Kaddish==
# The midrashim<ref>Kol Bo (cited by Bet Yosef 376) cites a midrash where Rebbe went a person who was stuck outside the next world until his son would say Kaddish or read the Haftorah for his merit. The Gra 376:6 cites other sources which cite the midrash.</ref> speak of how a child saying Kaddish for a parent, father or mother, could save the parent from a harsh judgement in heaven. The Kabbalists explain that the child saying Kaddish also elevates the level of the parent in heaven.<ref>Chazon Ovadia (Aveilut v. 1 p. 349) citing the Arizal (Shaar Hakavanot Drush Hakaddish 15b)</ref> Therefore, the minhag is to say Kaddish for a parent as well as get the Aliyah of Maftir and to pray as the Shaliach Tzibur especially for [[Arvit]].<ref>Rama YD 376:4, Kitzur Shulchan Aruch 26:1</reF>
# If a person’s parent passes away he should say kaddish for them even if the other parent is alive. If the mother passed away and the father doesn’t want his son to say kaddish for his mother while he’s alive, although it is best to convince him otherwise, the son should listen to his father. However, if a father passed away and the mother doesn’t want the son to say kaddish for his father while she’s alive he should try to convince her otherwise but if he can’t he doesn’t have to listen to her.<Ref>Chazon Ovadia (Aveilut v. 1 p. 338)</ref>
# Although we say Kaddish and [[prayers]] in the merit of our parents, the primary merit for parents is that a child follows in the just and proper way.<ref>Kitzur Shulchan Aruch 26:22</ref>
# It is permissible to recite Kaddish in memory of a non-Jew as long as the one who you are saying it for was a moral individual. A convert should say Kaddish for his parents.<ref> Sh"t Yechave Daat 6:60, Chazon Ovadia (Aveilut v. 1 p. 358) </ref>
# The Sephardic minhag is that anyone who wants may say Kaddish even if that means it will be a number of people reciting Kaddish together.<ref> Kaf HaChaim 132:16, Chazon Ovadia (Aveilut v. 1 p. 334). The Chatam Sofer YD 2:345 records this as the Sephardic minhag as well.</ref> For a discussion on the Ashkenazic minhag see [http://www.torahmusings.com/2014/01/may-multiple-people-say-kaddish-simultaneously/ Rabbi Aryeh Lebowitz]. Many Ashkenazim have adopted the Sephardic minhag.<ref>Chazon Ovadia citing Tzitz Eliezer 9:15:2 and Gesher Hachaim p. 333.</ref>
## Priorities of Those Reciting Kaddish: Someone in shiva, someone in shloshim, someone in twelve months, the last day before he stops saying kaddish, Yehrzeit. Shiva is important because it is the time that the Hashem attribute of justice is felt and a person needs more mercy and merits. Shloshim is similar but less intense than shiva. Twelve months is similar but less intense. Yehrzeit is a day when the mazel of the deceased is detrimentally affected or because it is a chance to spiritual pleasure to a parent to protect them and atone for them. On the last day before a person stops saying Kaddish the minhag is to grant him all of the Kaddishim because he is giving off saying Kaddish for a month. He does not get precedence over someone in shloshim or Yehrzeit. He only has precedence over others in their twelve months.<ref>Biur Halacha 132</ref>
# As to whether a woman may say kaddish, it depends on the minhag of each place.<ref>The Pitchei Teshuva 376:3 cites the Chavot Yair 222 as holding that theoretically women could say kaddish but it isn't the practice and shouldn't be encouraged. Rav Hershel Schachter (B'ikvei Hatzon p. 24 no. 5) quotes Rav Soloveitchik as saying that it depends on the minhag and would be okay in places where it is common, though he adds it may only be said in a place where there is a minyan of men. Chazon Ovadia (Aveilut v. 1 p. 356) holds that a woman may not say it in shul but only at home after a minyan of men finishes learning. See Rav Yosef Eliyahu Henkin in [http://www.otzar.org/wotzar/book.aspx?144269&pageid=P0019 Teshuvot Ivra Siman 6], Rav Moshe Feinstein in Iggerot Moshe, Vol. 8, O.C. 5:12b, Rav Yitzchak Yaakov Weiss in Minchat Yitzchak 4:30), and Rav Yehuda Henkin's [http://www.daat.ac.il/he-il/tfila/mitpalel/kadish-yetoma/henkin-legufo.htm brief overview of the history of the subject].
Additionally, see Rabbi Reuven Fink's article "The Recital of Kaddish by Women" in the
RJJ's Journal of Halacha and Contemporary Society (XXXI, Spring 1996)</ref>
# A child younger than bar mitzvah may not say Kaddish and Barchu for the congregation except for the Kaddish Yatom at the end of davening.<ref>Mishna Brurah 55:4, Mishna Brurah 132:10</ref> According to Sephardim, it is proper to have an adult say it along with the child.<ref>Kaf Hachaim 55:19 holds that a child should only say it if an adult says it along with him. Chazon Ovadia (Aveilut v. 1 p. 354) holds that the child can say it alone but it is proper to have an adult say it along with him. </ref>
## A child may say kaddish after learning.<ref>Chazon Ovadia (Aveilut v. 1 p. 354)</ref>
# The practice is to say Kaddish for 11 months after a parent passes away and not 12 so that people don't think that the parent was a wicked person and is judged in Gehinom for the full 12 months.<ref>Rama 376:4. See Shiurei Bracha 376:8 who writes that based on the Arizal one should say Kaddish for 12 months but of what people will think it is sufficient to stop a week early and just say it for 11 months and 3 weeks.</ref> The Sephardic minhag is to stop the first week of the twelfth month and pick up until the end of the month.<ref>Chazon Ovadia (Aveilut v. 1 p. 336)</ref>
#A person can recite kaddish for two people according to most poskim.<ref>Shulchan Aruch Hakatzar v. 1 p. 240 cites Ranach 1:77, Shalmei Tizbur 460, Bear Heitev 132:5, Machasit Hashekel 132:2, Dovev Meisharim 2:15, Kaf Hachaim 55:29, Bear Moshe 5:97, Minchat Yitzchak 3:144:1, Gesher Hachaim v. 1 p. 326, Maharsham 2:29. However, Igrot Moshe YD 1:254 holds that if someone accepted to say kaddish for multiple people he needs to recite a separate kaddish for each one.</ref>
# A mourner or someone hired to recite kaddish should recite the kaddish at least once a day when possible.<Ref>Igrot Moshe YD 1:254</ref>

==Requirements for Kaddish==
# One may only say Kaddish in a congregation of 10 men above the age of [[Bar Mitzvah]].<ref>Kitzur Shulchan Aruch 15:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 1, Kitzur Shulchan Aruch of Rav Mordechai Eliyahu 15:1</ref> The person saying Kaddish is included in the [[minyan]], meaning that there has to be 9 people listening to Kaddish besides for the one saying Kaddish.<ref>Kitzur Shulchan Aruch 15:7</ref>
# If one cannot find ten men, it is permissible to use one katan, 9 or 10 years old and who has therefore reached the age of [[chinuch]], for it is better than completely nullifying Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 1 </ref>
# One is required to have the majority of the [[minyan]] of 10 men be able to answer one's Kaddish in order to recite Kaddish. There may be up to four people in a congregation of ten, who are not able to answer one's Kaddish, due to them being engaged in reciting [[Shmoneh Esrei]].<ref>Kitzur Shulchan Aruch 15:7, Ben Ish Chai, Perashat Vayechi, 5</ref>
# If one began Kaddish with 10 men and one left, one may nonetheless finish Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 7 </ref>
# One need not be meticulous and strict in making sure that everyone in the [[minyan]] has 2 pubic hairs.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 11 </ref>
# If there are 10 men and one of the [[minyan]] is unable to answer to Kaddish, Kaddish may nonetheless be recited.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 12 </ref>
# If there are 10 men and one of them is sleeping, Kaddish may nonetheless be recited. Nevertheless, one should wake up the sleeper.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 12 </ref>
# A deaf man and a mute man may be counted for a [[minyan]], however, a deaf mute man is treated as a katan with regard to [[minyan]].<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 14 </ref>
===Minyan Shows Up Late===
# If there wasn’t a minyan during the learning and the minyan came afterwards it is proper to repeat a line of learning before the Kaddish.<ref>Magen Avraham 69:4 writes that you need the minyan to be present when the learning is taking place. Mishna Brurah 55:2 cites that the Taz disagrees but Gra follows the Magen Avraham. He advises being strict.</ref>
# If there wasn’t a minyan during Ashrei or Pesukei Dzimrah and the minyan came afterwards it is proper to recite three pesukim as a congregation before the Kaddish but many are lenient to just start Kaddish without saying three pesukim.<ref>Magen Avraham 69:4 holds that if the minyan appears only after learning they can’t say kaddish. Mishna Brurah 55:2 cites this Magen Avraham as well as the Taz who disagrees. He writes that it is proper to always repeat three pesukim before starting kaddish. Finally, he quotes the Pri Megadim M”Z 55:3 that for chatzi kaddish even the Magen Avraham agrees with the Taz. Mishna Brurah 53:11 says initially he should be strict for the Magen Avraham even in the case of a chatzi kaddish. Darkei Moshe 53:1 implies like the Pri Megadim.</ref>

==When Kaddish May Be Said==
# If there is no [[minyan]] by the time the congregation reaches the end of [[Pesukei DeZimrah]], one should wait for a [[minyan]] prior to saying Yishtabach. If one says Yishtabach and only gets a [[minyan]] afterwards, the congregation should not say Kaddish until it first says some pesukim.<ref>Kitzur Shulchan Aruch 15:1</ref>
# A congregation may learn pesukim of Torah and then say "kaddish yehe shelama".<ref> BI"H, Vayechi, 9 </ref>
# A congregation may learn words of the Oral Torah and then say "kaddish al yisrael".<ref> BI"H, Vayechi, 8 </ref>
===If Kaddish was Recited Mistakenly===
# On Friday night, if a congregation mistakenly said kaddish titkabel after shemona esrei before Vayichulu and Mein Sheva they would say Vayichulu and Mein Sheva after the kaddish and then say kaddish titkabel afterwards since the Mein Sheva is a conclusion of the tefillah and requires a kaddish titkabel afterwards.<ref>Igrot Moshe 4:70:13. [https://www.ykr.org.il/modules/Ask/answer/16021 Rav Yitzchak Mazuz] writes that this depends on the dispute in Mishna Brurah 693:1.</ref>
# At Shacharit, if a congregation mistakenly said after tachanun kaddish titkabel, according to Sephardim, they should say after ashrei and uva letzion the kaddish titkabel<ref>Rav Shlomo Mazuz in Simchat Cohen OC 28, Yalkut Yosef (Tefillah v. 2 132:8). Yalkut Yosef explains that it makes sense to say titkabel again after uva letzion since the uva letzion includes kedusha and several tefillot. This is connected to the opinion of the Eliyah Rabba 693:5.</ref>, while according to Ashkenazim they should say full kaddish without titkabel.<ref>Bet Shlomo (responsa 52), Chelek Levi 48, Rivevot Efraim 6:65, Yesodei Yeshurun (v. 1 p. 240), Ishei Yisrael 26:5. Bet Shlomo and all the others also connect this with the dispute regarding Purim night and says that the Ashkenazic minhag is like the Magen Avraham.</ref> If the Shaliach Tzibbur mistakenly said kaddish shalem without titkabel after tachanun then after uva letzion he should say kaddish shalem with titkabel.<ref>Ishei Yisrael 26:5</ref>
# On a day with mussaf the shalach tzibbur should say kaddish titkabel after shacharit or if there's hallel after hallel. Then again he should say kaddish titkabel after mussaf.<ref>Ishei Yisrael 26:10</ref>
# On Motzei Shabbat, if a congregation recited kaddish titkabel after Shemona Esrei and then said [[Uva Letzion]] according to Ashkenazim they should say kaddish without titkabel afterwards.<ref>Rivevot Efraim 2:125:8 writes that since they already said kaddish titkabel on the shemona esrei they should just recite a full kaddish without titkabel after uva letzion. He compares it to the machloket between the Eliyah Rabba and Magen Avraham 693:1. Since the Ashekanzic minhag is like the Magen Avraham they should said kaddish without titkabel. However, Mishneh Halachot 6:16 writes that in this case only a half kaddish should be recited since titkabel is specifically for shemona esrei. His proof is the Levush 55:1 who writes that kaddish titkabel was instituted specifically to be said after shemona esrei. His only limitation of the Levush is selichot where we say titkabel at the end even though there was no shemona esrei. See Bet Shlomo 52 who disregards the idea of only saying half kaddish and is in favor of saying full kaddish because ashrei and uva letzion is no worse than shir shel yom.
[https://www.ykr.org.il/modules/Ask/answer/16021 Rav Yitzchak Mazuz] writes that this depends on the dispute in Mishna Brurah 693:1.</ref>
# On Chanuka, if a congregation mistakenly said kaddish titkabel after Hallel then after kriyat hatorah and uva letzion, according to Ashkenazim they should say full kaddish without titkabel and according to Sephardim kaddish titkabel.<ref>Otzar Halachot (Moadim v. 2 p. 58) based on Bet Shlomo 2:52</ref>
# If a congregation forgot to say kaddish titkabel after uva letzion they should still say it after shir shel yom or aleinu.<ref>Otzar Halachot (v. 1 p. 75), Ishei Yisrael 26:11</ref>
# On Purim night there are three opinions about how to arrange the kaddishim: Some say that after shemona esrei a full kaddish with titkabel is said and after uva letzion a full kaddish without titkabel is said. Ashkenazim follow this opinion. Some say that both should be kaddish with titkabel. Lastly, some say that the first one is a half kaddish and second is kaddish with titkabel. Sephardim follow this opinion.<ref>
* On Purim night the Magen Avraham (Introduction to 693) writes that they should say kaddish titkabel after shemona esrei and then full kaddish without titkabel (yehey shlamah) after the megillah and uva letzion. Eliya Rabba 693:5 argues that they should say kaddish titkabel after shemona esrei and again after the megillah and uva letzion because the uva letzion includes several tefillot. Mishna Brurah 693:1 quotes both opinions. The Bet Shlomo 52 and Piskei Teshuvot 693:1 write that the Ashkenazic minhag is like the Magen Avraham.
* The Levush 693:1 holds that the kaddish after shemona esrei should be an incomplete kaddish and the kaddish after the megillah and uva letzion should be a complete one. This fits with the Levush 55:1 who writes that in Shacharit kaddish titkabel is really recited for shemona esrei but it is delayed to be said after uva letzion so that it includes the tefillot in uva letzion. Kaf Hachaim 693:1 quotes others who follow the Levush regarding Purim night. Yalkut Yosef 693:4 writes that the Sephardic minhag follows the Levush.</ref>

==Answering Kaddish==
# It is proper to wait a little bit in between answering "[[amen]]" and "yehe sheme raba" when answering to Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of answering to kaddish, seif 11 </ref>
# A person should answer Kaddish even if it is from another minyan and he already prayed or is going to pray.<ref>Yalkut Yosef Tefillin 25:60 p. 374</ref>

==Proper Practices of the Congregation during Kaddish==
# One should face Eretz Yisrael during the recitation of Kaddish.<ref> Machzor Vitri Siman 278 </ref>
# The congregants should listen carefully and answer appropriately with kavana.<ref>Shulchan Aruch O.C. 56:1, Kitzur Shulchan Aruch 15:5</ref>
## It is a grievous sin to talk during Kaddish.<ref>Mishna Brurah 56:1</ref>
## It is forbidden to learn even in one's mind during Kaddish. Instead a person should concentrate on the Kaddish.<Ref>Pri Chadash 68:1, Mishna Brurah 68:3, Mishna Brurah 56:1</ref>
## It is forbidden to daven during the middle of Kaddish until the end of the Chatzi Kaddish.<ref>Rav Moshe Feinstein in Shemaytata Dmoshe (56:5, v. 1 p. 433) writes that a person should stop davening and listen to kaddish to answer amen. However, Rav Nevinsal in Byitzchak Yikareh 56:1 writes that it is permitted to daven quietly after they completed the part of Kaddish that is Chatzi Kaddish because the rest is only a minhag. (Halichot Chaim 1:80 p. 35 quotes Rav Chaim Kanievsky as saying that it is permitted to continue to daven pesukei dzimrah or the like and only answer amen and amen yehey shemey rabba.)</ref>
## It is improper to fold one's tallit in the middle of Kaddish.<ref>Mishna Brurah 25:56</ref>
# Anyone who answers "[[Amen]], Yehey Sheme Rabba..." with all of his strength and kavana, will have any heavenly bad decree against him nullified.<ref>Kitzur Shulchan Aruch 15:5</ref>
# Just like one does not walk in front of someone who is praying, so too one should not walk in front of someone who is reciting Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 2; Ben Ish Chai (Vayechi, 10) </ref>
# If Kaddish began while one was standing, he/she should remain standing until after answering "[[Amen]] yehe sheme raba..." <ref> Ben Ish Chai (Vayechi, 8) </ref>
# The Sephardic custom is to respond "Amen yehe sheme raba..." until the word "Be'alma," and one should not answer "Amen" after the Chazzan says "Berich hu" unless one has completed the full response.<ref> Ben Ish Chai, Vayehi, 2; Rav Pealim, chelek 2, 13 </ref>

== Differing Texts of Kaddish ==

# Sephardim recite Kaddish with the text of ויצמח פורקניה ויקרב משיחיה after וימליך מלוכתיה, while Ashkenazim do not. Both of these texts have ancient sources.<ref>Machzor Vitri (siman 279, student of Rashi) has the text of ויצמח פורקניה ויקרב משיחיה in kaddish, while Rav Amram Goan (Siddur Rav Amram Goan, Kriyat Shema Ubirchoteha s.v. yitgadal) does not. Aruch Hashulchan 56:2 notes these different minhagim.</ref>
# If an Ashkenazi is in a place where they hear a Kaddish with ויצמח פורקניה he may answer Amen to that line like the Sephardim do.<ref>Rav Chaim Zonenfeld (Torat Chaim p. 27 quoting Salmat Chaim 127) held that a person should answer amen to vayasmach purkaney. Torat Chaim also quotes that this is the opinion of Rav Shlomo Zalman Auerbach (Halichot Shlomo ch. 6 fnt. 14). However, the Brisker Rav (Sh"t Hashoel p. 146) did not answer amen there since the Rambam does not list an amen to that section. Rav Elyashiv (Sh"t Hashoel p. 147) wouldn't answer amen to that line during maariv between hashkivenu and shemona esrei, but would answer it between psukei dzimra and brachot kriyat shema. He added that it isn't a hefsek even in maariv.</ref> Some say that Ashkenazim should not say amen to that line while they're in the middle of Psukei Dzimra.<ref>Rivevot Efraim 1:46 quoting Rav Moshe</ref>

== Practices of the Chazan during Kaddish ==

# The minhag is that the Chazan bows during Kaddish when he says the words:
## תתקבל,
## יהא שמא רבא,
## יתברך,
## בריך הוא,
## אמן (אחר דאמירן בעלמא).<ref>Shulchan Aruch O.C. 56:4</ref>
## Some don't have the minhag to bow during Kaddish.<ref>Biur Hagra 56:4</ref>
# Many poskim hold that the Chazan takes three steps back during oseh shalom for all kaddishim.<ref>Yabia Omer 5:9</ref>
# Regarding bowing during oseh shalom, most poskim<ref>Peninei Halacha (Tefillah 23:11 p. 350) and Tikkun Derech Hachayim 28:10</ref> hold that the shaliach tzibbur should first bow to his left and then to his right, just like the practice is after Shemona Esrei. This is implied by the rishonim as well.<ref>Mordechai (Brachot 4:111) and Trumat Hadeshen 13 imply that these bows are left and then right like the end of shemona esrei.</ref> However, the Chabad and Moroccan minhag is to bow to the right first for these bows at the end of kaddish. The reason is that it isn't similar to the bows at the end of Shemona Esrei. Only at the end of Shemona Esrei he is taking leave of Hashem he first bows his left, the right side of Hashem, but for Kaddish this isn't necessary.<ref>Sefer Haminhagim (Minhagei Chabad p. 6) writes that the Chabad minhag is to bow to the right first. Piskei Teshuvot (56 fnt. 122) supports that practice because the bows at the end of kaddish aren't similar to the bows at the end of Shemona Esrei. Siddur Avoteynu (Nusach Morocco, p. 127) also writes that the Moroccan minhag is to bow to the right first.</ref> See the full topic: [[Turning to the Right and Left]].

==Sources==
<references/>

{{Prayers}}
[[Category:Prayer]]

Kaddish

2026-06-11T21:42:12Z

YitzchakSultan1: /* Proper Practices of the Congregation during Kaddish */

Kaddish is a very lofty prayer in which we pray for the name of God to be exalted and increased in the world.<ref>Mekor Chaim 5 siman 79 p 421</ref>

==5 Different Types of Kaddish==
# Half Kaddish (Chatzi Kaddish)--this is the shortest of all of the Kaddishes ending with the words "da'amiran bialma vi'imru amen." This Kaddish is recited as a break between different parts of the service.
# The Mourners' Kaddish (Kadish Yatom)--this Kaddish is the same as the Half Kaddish with the additional insertions of the lines "Yehei shlama..." and "Oseh shalom..." This Kaddish is recited during the 11th month period following the passing of a parent and on the parent's [[Yahrzeit]].
# The Full Kaddish (Kadish Shalem)--the same as the Mourners Kaddish with the additional line "Titkabel..." In this line we ask Hashem to accept the prayers of all of the Jewish people. This Kaddish is recited at the conclusion of [[Chazarat Hashatz]] and [[Chodesh_Elul|Slichot]].
# The Rabbis' Kaddish (Kaddish Derabanan)--is the same as the Mourners' Kaddish with the added line "Al Yisrael..."
# The Final Kaddish (Kaddish De'itchadeta)--is similar to the Rabbis' Kaddish with the insertion "Be'alma di'itchadeta..." in place of "be'alma di'bera chirutei ve'yamlich malchutei." This Kaddish is recited at a [[Siyum Masechet]] as well as at a funeral.<ref>According to Yalkut Yosef Tefillah vol.1 56:33 and vol. 2 110:17, the proper Nusach for Sephardim is "ילקוט יוסף פסוקי דזמרה וקריאת שמע סימן נו - דין עניית הקדיש על ידי הקהל ועוד מדיני הקדיש
דהוא עתיד לחדתא עלמא, ולאחיא מתיא, ולשכללא היכלא, ולמפרק חייא, ולמבנה קרתא דירושלם, ולמעקר פולחנא נוכראה מארעא, ולאתבא פלחנא יקירא דשמיא להדרה וזיוה ויקרה, ויצמח פורקניה ויקרב משיחיה. בחייכון וכו'"</ref>
===Kaddish Derabbanan===
# Kaddish Derabbanan is recited after learning Torah Shebaal Peh while a minyan is present.<ref>Magen Avraham 69:4 quotes the Lechem Chamudot who says that even if only three or two people are learning they can say Kaddish Derabbanan afterwards. Biur Halacha 155 s.v. veyikva writes that you can say Kaddish Derabbanan even if only one person was learning.</ref>
==When Kaddish is Reciting during Davening==
# At Shacharit, Half Kaddish is recited after Pesukei Dzimra and Tachanun. Full Kaddish with Titkabel is said after Uva Letzion. Kaddish Yatom is recited after Aleinu.<ref>Levush 55:1 explains that since Shemona Esrei is a separate mitzvah it deserves a Kaddish after Tachanun. Aleinu includes pesukim and deserves a Kaddish afterwards. Additionally, Kaddish with Titkabel is always recited after Shemona Esrei. Mishna Brurah 55:2 and 132:10 cites this levush.</ref>
# At Mincha, Half Kaddish is recited after Ashrei and Full Kaddish after Tachanun.<ref>Levush 55:1 explains that there is Kaddish after Ashrei since it is a mitzvah to be said and Titkabel after Shemona Esrei. Mishna Brurah 55:2 writes that the kaddish after ashrei is like any kaddish after pesukim.</ref>
# At Arvit, Half Kaddish is recited after Birchot Kriyat Shema.<ref>Levush 55:1</ref>
# [[File:Timeline kaddish.png|frameless|right]]Altogether that's 7 Kaddishim a day and all of them follow the recitation of psukim or a complete mitzvah:
## Half Kaddish: After the psukim of Psukei Dzimra before Yishtabach.
## Half Kaddish: After Shemona Esrei, Tachananun or Hallel before Kriyat Hatorah or Ashrei.
## Kaddish Titkabel: After Ashrei and Uva Letzion before Alenu or Shir Shel Yom.
## Kaddish Yatom: After Alenu.<ref>This Kaddish isn't part of the original 3 Kaddishim of Shacharit. The original 3 were after Psukei Dzimra, Tachanun, and Uva Letzion. Mishna Brurah 132:10 explains that Alenu also requires a Kaddish because it is a recitation of psukim. However, this Kaddish was designated for mourners to give a chance to mourners to recite Kaddish. Really the main time for a mourner to say Kaddish is when he's a Shaliach Tzibur and recites these 3 kaddishim for the congregation. However, not everyone is able to be the Shaliach Tzibur. To enable those people to be able to recite Kaddish for their loved ones who passed away, this Kaddish was added. </ref>
## Half Kaddish: After the psukim of Ashrei before Shemona Esrei of Mincha.
## Kaddish Titkabel: After Shemona Esrei of Mincha and Tachananun before Alenu.
## Half Kaddish: After the psukim of Baruch Hashem L'olam before Shemona Esrei of Maariv.<ref>Levush 55:1 writes that there is a kaddish for finishing reciting psukim or Shemona Esrei which is a mitzvah in its own right. </ref>

==Who Should Say Kaddish==
# The midrashim<ref>Kol Bo (cited by Bet Yosef 376) cites a midrash where Rebbe went a person who was stuck outside the next world until his son would say Kaddish or read the Haftorah for his merit. The Gra 376:6 cites other sources which cite the midrash.</ref> speak of how a child saying Kaddish for a parent, father or mother, could save the parent from a harsh judgement in heaven. The Kabbalists explain that the child saying Kaddish also elevates the level of the parent in heaven.<ref>Chazon Ovadia (Aveilut v. 1 p. 349) citing the Arizal (Shaar Hakavanot Drush Hakaddish 15b)</ref> Therefore, the minhag is to say Kaddish for a parent as well as get the Aliyah of Maftir and to pray as the Shaliach Tzibur especially for [[Arvit]].<ref>Rama YD 376:4, Kitzur Shulchan Aruch 26:1</reF>
# If a person’s parent passes away he should say kaddish for them even if the other parent is alive. If the mother passed away and the father doesn’t want his son to say kaddish for his mother while he’s alive, although it is best to convince him otherwise, the son should listen to his father. However, if a father passed away and the mother doesn’t want the son to say kaddish for his father while she’s alive he should try to convince her otherwise but if he can’t he doesn’t have to listen to her.<Ref>Chazon Ovadia (Aveilut v. 1 p. 338)</ref>
# Although we say Kaddish and [[prayers]] in the merit of our parents, the primary merit for parents is that a child follows in the just and proper way.<ref>Kitzur Shulchan Aruch 26:22</ref>
# It is permissible to recite Kaddish in memory of a non-Jew as long as the one who you are saying it for was a moral individual. A convert should say Kaddish for his parents.<ref> Sh"t Yechave Daat 6:60, Chazon Ovadia (Aveilut v. 1 p. 358) </ref>
# The Sephardic minhag is that anyone who wants may say Kaddish even if that means it will be a number of people reciting Kaddish together.<ref> Kaf HaChaim 132:16, Chazon Ovadia (Aveilut v. 1 p. 334). The Chatam Sofer YD 2:345 records this as the Sephardic minhag as well.</ref> For a discussion on the Ashkenazic minhag see [http://www.torahmusings.com/2014/01/may-multiple-people-say-kaddish-simultaneously/ Rabbi Aryeh Lebowitz]. Many Ashkenazim have adopted the Sephardic minhag.<ref>Chazon Ovadia citing Tzitz Eliezer 9:15:2 and Gesher Hachaim p. 333.</ref>
## Priorities of Those Reciting Kaddish: Someone in shiva, someone in shloshim, someone in twelve months, the last day before he stops saying kaddish, Yehrzeit. Shiva is important because it is the time that the Hashem attribute of justice is felt and a person needs more mercy and merits. Shloshim is similar but less intense than shiva. Twelve months is similar but less intense. Yehrzeit is a day when the mazel of the deceased is detrimentally affected or because it is a chance to spiritual pleasure to a parent to protect them and atone for them. On the last day before a person stops saying Kaddish the minhag is to grant him all of the Kaddishim because he is giving off saying Kaddish for a month. He does not get precedence over someone in shloshim or Yehrzeit. He only has precedence over others in their twelve months.<ref>Biur Halacha 132</ref>
# As to whether a woman may say kaddish, it depends on the minhag of each place.<ref>The Pitchei Teshuva 376:3 cites the Chavot Yair 222 as holding that theoretically women could say kaddish but it isn't the practice and shouldn't be encouraged. Rav Hershel Schachter (B'ikvei Hatzon p. 24 no. 5) quotes Rav Soloveitchik as saying that it depends on the minhag and would be okay in places where it is common, though he adds it may only be said in a place where there is a minyan of men. Chazon Ovadia (Aveilut v. 1 p. 356) holds that a woman may not say it in shul but only at home after a minyan of men finishes learning. See Rav Yosef Eliyahu Henkin in [http://www.otzar.org/wotzar/book.aspx?144269&pageid=P0019 Teshuvot Ivra Siman 6], Rav Moshe Feinstein in Iggerot Moshe, Vol. 8, O.C. 5:12b, Rav Yitzchak Yaakov Weiss in Minchat Yitzchak 4:30), and Rav Yehuda Henkin's [http://www.daat.ac.il/he-il/tfila/mitpalel/kadish-yetoma/henkin-legufo.htm brief overview of the history of the subject].
Additionally, see Rabbi Reuven Fink's article "The Recital of Kaddish by Women" in the
RJJ's Journal of Halacha and Contemporary Society (XXXI, Spring 1996)</ref>
# A child younger than bar mitzvah may not say Kaddish and Barchu for the congregation except for the Kaddish Yatom at the end of davening.<ref>Mishna Brurah 55:4, Mishna Brurah 132:10</ref> According to Sephardim, it is proper to have an adult say it along with the child.<ref>Kaf Hachaim 55:19 holds that a child should only say it if an adult says it along with him. Chazon Ovadia (Aveilut v. 1 p. 354) holds that the child can say it alone but it is proper to have an adult say it along with him. </ref>
## A child may say kaddish after learning.<ref>Chazon Ovadia (Aveilut v. 1 p. 354)</ref>
# The practice is to say Kaddish for 11 months after a parent passes away and not 12 so that people don't think that the parent was a wicked person and is judged in Gehinom for the full 12 months.<ref>Rama 376:4. See Shiurei Bracha 376:8 who writes that based on the Arizal one should say Kaddish for 12 months but of what people will think it is sufficient to stop a week early and just say it for 11 months and 3 weeks.</ref> The Sephardic minhag is to stop the first week of the twelfth month and pick up until the end of the month.<ref>Chazon Ovadia (Aveilut v. 1 p. 336)</ref>
#A person can recite kaddish for two people according to most poskim.<ref>Shulchan Aruch Hakatzar v. 1 p. 240 cites Ranach 1:77, Shalmei Tizbur 460, Bear Heitev 132:5, Machasit Hashekel 132:2, Dovev Meisharim 2:15, Kaf Hachaim 55:29, Bear Moshe 5:97, Minchat Yitzchak 3:144:1, Gesher Hachaim v. 1 p. 326, Maharsham 2:29. However, Igrot Moshe YD 1:254 holds that if someone accepted to say kaddish for multiple people he needs to recite a separate kaddish for each one.</ref>
# A mourner or someone hired to recite kaddish should recite the kaddish at least once a day when possible.<Ref>Igrot Moshe YD 1:254</ref>

==Requirements for Kaddish==
# One may only say Kaddish in a congregation of 10 men above the age of [[Bar Mitzvah]].<ref>Kitzur Shulchan Aruch 15:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 1, Kitzur Shulchan Aruch of Rav Mordechai Eliyahu 15:1</ref> The person saying Kaddish is included in the [[minyan]], meaning that there has to be 9 people listening to Kaddish besides for the one saying Kaddish.<ref>Kitzur Shulchan Aruch 15:7</ref>
# If one cannot find ten men, it is permissible to use one katan, 9 or 10 years old and who has therefore reached the age of [[chinuch]], for it is better than completely nullifying Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 1 </ref>
# One is required to have the majority of the [[minyan]] of 10 men be able to answer one's Kaddish in order to recite Kaddish. There may be up to four people in a congregation of ten, who are not able to answer one's Kaddish, due to them being engaged in reciting [[Shmoneh Esrei]].<ref>Kitzur Shulchan Aruch 15:7, Ben Ish Chai, Perashat Vayechi, 5</ref>
# If one began Kaddish with 10 men and one left, one may nonetheless finish Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 7 </ref>
# One need not be meticulous and strict in making sure that everyone in the [[minyan]] has 2 pubic hairs.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 11 </ref>
# If there are 10 men and one of the [[minyan]] is unable to answer to Kaddish, Kaddish may nonetheless be recited.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 12 </ref>
# If there are 10 men and one of them is sleeping, Kaddish may nonetheless be recited. Nevertheless, one should wake up the sleeper.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 12 </ref>
# A deaf man and a mute man may be counted for a [[minyan]], however, a deaf mute man is treated as a katan with regard to [[minyan]].<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 14 </ref>
===Minyan Shows Up Late===
# If there wasn’t a minyan during the learning and the minyan came afterwards it is proper to repeat a line of learning before the Kaddish.<ref>Magen Avraham 69:4 writes that you need the minyan to be present when the learning is taking place. Mishna Brurah 55:2 cites that the Taz disagrees but Gra follows the Magen Avraham. He advises being strict.</ref>
# If there wasn’t a minyan during Ashrei or Pesukei Dzimrah and the minyan came afterwards it is proper to recite three pesukim as a congregation before the Kaddish but many are lenient to just start Kaddish without saying three pesukim.<ref>Magen Avraham 69:4 holds that if the minyan appears only after learning they can’t say kaddish. Mishna Brurah 55:2 cites this Magen Avraham as well as the Taz who disagrees. He writes that it is proper to always repeat three pesukim before starting kaddish. Finally, he quotes the Pri Megadim M”Z 55:3 that for chatzi kaddish even the Magen Avraham agrees with the Taz. Mishna Brurah 53:11 says initially he should be strict for the Magen Avraham even in the case of a chatzi kaddish. Darkei Moshe 53:1 implies like the Pri Megadim.</ref>

==When Kaddish May Be Said==
# If there is no [[minyan]] by the time the congregation reaches the end of [[Pesukei DeZimrah]], one should wait for a [[minyan]] prior to saying Yishtabach. If one says Yishtabach and only gets a [[minyan]] afterwards, the congregation should not say Kaddish until it first says some pesukim.<ref>Kitzur Shulchan Aruch 15:1</ref>
# A congregation may learn pesukim of Torah and then say "kaddish yehe shelama".<ref> BI"H, Vayechi, 9 </ref>
# A congregation may learn words of the Oral Torah and then say "kaddish al yisrael".<ref> BI"H, Vayechi, 8 </ref>
===If Kaddish was Recited Mistakenly===
# On Friday night, if a congregation mistakenly said kaddish titkabel after shemona esrei before Vayichulu and Mein Sheva they would say Vayichulu and Mein Sheva after the kaddish and then say kaddish titkabel afterwards since the Mein Sheva is a conclusion of the tefillah and requires a kaddish titkabel afterwards.<ref>Igrot Moshe 4:70:13. [https://www.ykr.org.il/modules/Ask/answer/16021 Rav Yitzchak Mazuz] writes that this depends on the dispute in Mishna Brurah 693:1.</ref>
# At Shacharit, if a congregation mistakenly said after tachanun kaddish titkabel, according to Sephardim, they should say after ashrei and uva letzion the kaddish titkabel<ref>Rav Shlomo Mazuz in Simchat Cohen OC 28, Yalkut Yosef (Tefillah v. 2 132:8). Yalkut Yosef explains that it makes sense to say titkabel again after uva letzion since the uva letzion includes kedusha and several tefillot. This is connected to the opinion of the Eliyah Rabba 693:5.</ref>, while according to Ashkenazim they should say full kaddish without titkabel.<ref>Bet Shlomo (responsa 52), Chelek Levi 48, Rivevot Efraim 6:65, Yesodei Yeshurun (v. 1 p. 240), Ishei Yisrael 26:5. Bet Shlomo and all the others also connect this with the dispute regarding Purim night and says that the Ashkenazic minhag is like the Magen Avraham.</ref> If the Shaliach Tzibbur mistakenly said kaddish shalem without titkabel after tachanun then after uva letzion he should say kaddish shalem with titkabel.<ref>Ishei Yisrael 26:5</ref>
# On a day with mussaf the shalach tzibbur should say kaddish titkabel after shacharit or if there's hallel after hallel. Then again he should say kaddish titkabel after mussaf.<ref>Ishei Yisrael 26:10</ref>
# On Motzei Shabbat, if a congregation recited kaddish titkabel after Shemona Esrei and then said [[Uva Letzion]] according to Ashkenazim they should say kaddish without titkabel afterwards.<ref>Rivevot Efraim 2:125:8 writes that since they already said kaddish titkabel on the shemona esrei they should just recite a full kaddish without titkabel after uva letzion. He compares it to the machloket between the Eliyah Rabba and Magen Avraham 693:1. Since the Ashekanzic minhag is like the Magen Avraham they should said kaddish without titkabel. However, Mishneh Halachot 6:16 writes that in this case only a half kaddish should be recited since titkabel is specifically for shemona esrei. His proof is the Levush 55:1 who writes that kaddish titkabel was instituted specifically to be said after shemona esrei. His only limitation of the Levush is selichot where we say titkabel at the end even though there was no shemona esrei. See Bet Shlomo 52 who disregards the idea of only saying half kaddish and is in favor of saying full kaddish because ashrei and uva letzion is no worse than shir shel yom.
[https://www.ykr.org.il/modules/Ask/answer/16021 Rav Yitzchak Mazuz] writes that this depends on the dispute in Mishna Brurah 693:1.</ref>
# On Chanuka, if a congregation mistakenly said kaddish titkabel after Hallel then after kriyat hatorah and uva letzion, according to Ashkenazim they should say full kaddish without titkabel and according to Sephardim kaddish titkabel.<ref>Otzar Halachot (Moadim v. 2 p. 58) based on Bet Shlomo 2:52</ref>
# If a congregation forgot to say kaddish titkabel after uva letzion they should still say it after shir shel yom or aleinu.<ref>Otzar Halachot (v. 1 p. 75), Ishei Yisrael 26:11</ref>
# On Purim night there are three opinions about how to arrange the kaddishim: Some say that after shemona esrei a full kaddish with titkabel is said and after uva letzion a full kaddish without titkabel is said. Ashkenazim follow this opinion. Some say that both should be kaddish with titkabel. Lastly, some say that the first one is a half kaddish and second is kaddish with titkabel. Sephardim follow this opinion.<ref>
* On Purim night the Magen Avraham (Introduction to 693) writes that they should say kaddish titkabel after shemona esrei and then full kaddish without titkabel (yehey shlamah) after the megillah and uva letzion. Eliya Rabba 693:5 argues that they should say kaddish titkabel after shemona esrei and again after the megillah and uva letzion because the uva letzion includes several tefillot. Mishna Brurah 693:1 quotes both opinions. The Bet Shlomo 52 and Piskei Teshuvot 693:1 write that the Ashkenazic minhag is like the Magen Avraham.
* The Levush 693:1 holds that the kaddish after shemona esrei should be an incomplete kaddish and the kaddish after the megillah and uva letzion should be a complete one. This fits with the Levush 55:1 who writes that in Shacharit kaddish titkabel is really recited for shemona esrei but it is delayed to be said after uva letzion so that it includes the tefillot in uva letzion. Kaf Hachaim 693:1 quotes others who follow the Levush regarding Purim night. Yalkut Yosef 693:4 writes that the Sephardic minhag follows the Levush.</ref>

==Answering Kaddish==
# It is proper to wait a little bit in between answering "[[amen]]" and "yehe sheme raba" when answering to Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of answering to kaddish, seif 11 </ref>
# A person should answer Kaddish even if it is from another minyan and he already prayed or is going to pray.<ref>Yalkut Yosef Tefillin 25:60 p. 374</ref>

==Proper Practices of the Congregation during Kaddish==
# One should face Eretz Yisrael during the recitation of Kaddish.<ref> Machzor Vitri Siman 278 </ref>
# The congregants should listen carefully and answer appropriately with kavana.<ref>Shulchan Aruch O.C. 56:1, Kitzur Shulchan Aruch 15:5</ref>
## It is a grievous sin to talk during Kaddish.<ref>Mishna Brurah 56:1</ref>
## It is forbidden to learn even in one's mind during Kaddish. Instead a person should concentrate on the Kaddish.<Ref>Pri Chadash 68:1, Mishna Brurah 68:3, Mishna Brurah 56:1</ref>
## It is forbidden to daven during the middle of Kaddish until the end of the Chatzi Kaddish.<ref>Rav Moshe Feinstein in Shemaytata Dmoshe (56:5, v. 1 p. 433) writes that a person should stop davening and listen to kaddish to answer amen. However, Rav Nevinsal in Byitzchak Yikareh 56:1 writes that it is permitted to daven quietly after they completed the part of Kaddish that is Chatzi Kaddish because the rest is only a minhag. (Halichot Chaim 1:80 p. 35 quotes Rav Chaim Kanievsky as saying that it is permitted to continue to daven pesukei dzimrah or the like and only answer amen and amen yehey shemey rabba.)</ref>
## It is improper to fold one's tallit in the middle of Kaddish.<ref>Mishna Brurah 25:56</ref>
# Anyone who answers "[[Amen]], Yehey Sheme Rabba..." with all of his strength and kavana, will have any heavenly bad decree against him nullified.<ref>Kitzur Shulchan Aruch 15:5</ref>
# Just like one does not walk in front of someone who is praying, so too one should not walk in front of someone who is reciting Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 2; Ben Ish Chai (Vayechi, 10) </ref>
# If Kaddish began while one was standing, he/she should remain standing until after answering "[[Amen]] yehe sheme raba..." <ref> Ben Ish Chai (Vayechi, 8) </ref>
# The Sephardic custom is to respond "Amen yehe sheme raba..." until the word "Be'alma," and one should not answer "Amen" after the Chazzan says "Berich hu" unless one has completed the full response.<ref> Ben Ish Chai, Vayehi, 2; Rav Pealim, chelek 2, 13 </ref>
# If an Ashkenazi is in a place where they hear a Kaddish with ויצמח פורקניה he may answer Amen to that line like the Sephardim do.<ref>Rav Chaim Zonenfeld (Torat Chaim p. 27 quoting Salmat Chaim 127) held that a person should answer amen to vayasmach purkaney. Torat Chaim also quotes that this is the opinion of Rav Shlomo Zalman Auerbach (Halichot Shlomo ch. 6 fnt. 14). However, the Brisker Rav (Sh"t Hashoel p. 146) did not answer amen there since the Rambam does not list an amen to that section. Rav Elyashiv (Sh"t Hashoel p. 147) wouldn't answer amen to that line during maariv between hashkivenu and shemona esrei, but would answer it between psukei dzimra and brachot kriyat shema. He added that it isn't a hefsek even in maariv.</ref> Some say that Ashkenazim should not say amen to that line while they're in the middle of Psukei Dzimra.<ref>Rivevot Efraim 1:46 quoting Rav Moshe</ref>

== Practices of the Chazan during Kaddish ==

# The minhag is that the Chazan bows during Kaddish when he says the words:
## תתקבל,
## יהא שמא רבא,
## יתברך,
## בריך הוא,
## אמן (אחר דאמירן בעלמא).<ref>Shulchan Aruch O.C. 56:4</ref>
## Some don't have the minhag to bow during Kaddish.<ref>Biur Hagra 56:4</ref>
# Many poskim hold that the Chazan takes three steps back during oseh shalom for all kaddishim.<ref>Yabia Omer 5:9</ref>
# Regarding bowing during oseh shalom, most poskim<ref>Peninei Halacha (Tefillah 23:11 p. 350) and Tikkun Derech Hachayim 28:10</ref> hold that the shaliach tzibbur should first bow to his left and then to his right, just like the practice is after Shemona Esrei. This is implied by the rishonim as well.<ref>Mordechai (Brachot 4:111) and Trumat Hadeshen 13 imply that these bows are left and then right like the end of shemona esrei.</ref> However, the Chabad and Moroccan minhag is to bow to the right first for these bows at the end of kaddish. The reason is that it isn't similar to the bows at the end of Shemona Esrei. Only at the end of Shemona Esrei he is taking leave of Hashem he first bows his left, the right side of Hashem, but for Kaddish this isn't necessary.<ref>Sefer Haminhagim (Minhagei Chabad p. 6) writes that the Chabad minhag is to bow to the right first. Piskei Teshuvot (56 fnt. 122) supports that practice because the bows at the end of kaddish aren't similar to the bows at the end of Shemona Esrei. Siddur Avoteynu (Nusach Morocco, p. 127) also writes that the Moroccan minhag is to bow to the right first.</ref> See the full topic: [[Turning to the Right and Left]].

==Sources==
<references/>

{{Prayers}}
[[Category:Prayer]]

Kaddish

2026-06-11T17:35:35Z

YitzchakSultan1: /* Requirements for Kaddish */

Kaddish is a very lofty prayer in which we pray for the name of God to be exalted and increased in the world.<ref>Mekor Chaim 5 siman 79 p 421</ref>

==5 Different Types of Kaddish==
# Half Kaddish (Chatzi Kaddish)--this is the shortest of all of the Kaddishes ending with the words "da'amiran bialma vi'imru amen." This Kaddish is recited as a break between different parts of the service.
# The Mourners' Kaddish (Kadish Yatom)--this Kaddish is the same as the Half Kaddish with the additional insertions of the lines "Yehei shlama..." and "Oseh shalom..." This Kaddish is recited during the 11th month period following the passing of a parent and on the parent's [[Yahrzeit]].
# The Full Kaddish (Kadish Shalem)--the same as the Mourners Kaddish with the additional line "Titkabel..." In this line we ask Hashem to accept the prayers of all of the Jewish people. This Kaddish is recited at the conclusion of [[Chazarat Hashatz]] and [[Chodesh_Elul|Slichot]].
# The Rabbis' Kaddish (Kaddish Derabanan)--is the same as the Mourners' Kaddish with the added line "Al Yisrael..."
# The Final Kaddish (Kaddish De'itchadeta)--is similar to the Rabbis' Kaddish with the insertion "Be'alma di'itchadeta..." in place of "be'alma di'bera chirutei ve'yamlich malchutei." This Kaddish is recited at a [[Siyum Masechet]] as well as at a funeral.<ref>According to Yalkut Yosef Tefillah vol.1 56:33 and vol. 2 110:17, the proper Nusach for Sephardim is "ילקוט יוסף פסוקי דזמרה וקריאת שמע סימן נו - דין עניית הקדיש על ידי הקהל ועוד מדיני הקדיש
דהוא עתיד לחדתא עלמא, ולאחיא מתיא, ולשכללא היכלא, ולמפרק חייא, ולמבנה קרתא דירושלם, ולמעקר פולחנא נוכראה מארעא, ולאתבא פלחנא יקירא דשמיא להדרה וזיוה ויקרה, ויצמח פורקניה ויקרב משיחיה. בחייכון וכו'"</ref>
===Kaddish Derabbanan===
# Kaddish Derabbanan is recited after learning Torah Shebaal Peh while a minyan is present.<ref>Magen Avraham 69:4 quotes the Lechem Chamudot who says that even if only three or two people are learning they can say Kaddish Derabbanan afterwards. Biur Halacha 155 s.v. veyikva writes that you can say Kaddish Derabbanan even if only one person was learning.</ref>
==When Kaddish is Reciting during Davening==
# At Shacharit, Half Kaddish is recited after Pesukei Dzimra and Tachanun. Full Kaddish with Titkabel is said after Uva Letzion. Kaddish Yatom is recited after Aleinu.<ref>Levush 55:1 explains that since Shemona Esrei is a separate mitzvah it deserves a Kaddish after Tachanun. Aleinu includes pesukim and deserves a Kaddish afterwards. Additionally, Kaddish with Titkabel is always recited after Shemona Esrei. Mishna Brurah 55:2 and 132:10 cites this levush.</ref>
# At Mincha, Half Kaddish is recited after Ashrei and Full Kaddish after Tachanun.<ref>Levush 55:1 explains that there is Kaddish after Ashrei since it is a mitzvah to be said and Titkabel after Shemona Esrei. Mishna Brurah 55:2 writes that the kaddish after ashrei is like any kaddish after pesukim.</ref>
# At Arvit, Half Kaddish is recited after Birchot Kriyat Shema.<ref>Levush 55:1</ref>
# [[File:Timeline kaddish.png|frameless|right]]Altogether that's 7 Kaddishim a day and all of them follow the recitation of psukim or a complete mitzvah:
## Half Kaddish: After the psukim of Psukei Dzimra before Yishtabach.
## Half Kaddish: After Shemona Esrei, Tachananun or Hallel before Kriyat Hatorah or Ashrei.
## Kaddish Titkabel: After Ashrei and Uva Letzion before Alenu or Shir Shel Yom.
## Kaddish Yatom: After Alenu.<ref>This Kaddish isn't part of the original 3 Kaddishim of Shacharit. The original 3 were after Psukei Dzimra, Tachanun, and Uva Letzion. Mishna Brurah 132:10 explains that Alenu also requires a Kaddish because it is a recitation of psukim. However, this Kaddish was designated for mourners to give a chance to mourners to recite Kaddish. Really the main time for a mourner to say Kaddish is when he's a Shaliach Tzibur and recites these 3 kaddishim for the congregation. However, not everyone is able to be the Shaliach Tzibur. To enable those people to be able to recite Kaddish for their loved ones who passed away, this Kaddish was added. </ref>
## Half Kaddish: After the psukim of Ashrei before Shemona Esrei of Mincha.
## Kaddish Titkabel: After Shemona Esrei of Mincha and Tachananun before Alenu.
## Half Kaddish: After the psukim of Baruch Hashem L'olam before Shemona Esrei of Maariv.<ref>Levush 55:1 writes that there is a kaddish for finishing reciting psukim or Shemona Esrei which is a mitzvah in its own right. </ref>

==Who Should Say Kaddish==
# The midrashim<ref>Kol Bo (cited by Bet Yosef 376) cites a midrash where Rebbe went a person who was stuck outside the next world until his son would say Kaddish or read the Haftorah for his merit. The Gra 376:6 cites other sources which cite the midrash.</ref> speak of how a child saying Kaddish for a parent, father or mother, could save the parent from a harsh judgement in heaven. The Kabbalists explain that the child saying Kaddish also elevates the level of the parent in heaven.<ref>Chazon Ovadia (Aveilut v. 1 p. 349) citing the Arizal (Shaar Hakavanot Drush Hakaddish 15b)</ref> Therefore, the minhag is to say Kaddish for a parent as well as get the Aliyah of Maftir and to pray as the Shaliach Tzibur especially for [[Arvit]].<ref>Rama YD 376:4, Kitzur Shulchan Aruch 26:1</reF>
# If a person’s parent passes away he should say kaddish for them even if the other parent is alive. If the mother passed away and the father doesn’t want his son to say kaddish for his mother while he’s alive, although it is best to convince him otherwise, the son should listen to his father. However, if a father passed away and the mother doesn’t want the son to say kaddish for his father while she’s alive he should try to convince her otherwise but if he can’t he doesn’t have to listen to her.<Ref>Chazon Ovadia (Aveilut v. 1 p. 338)</ref>
# Although we say Kaddish and [[prayers]] in the merit of our parents, the primary merit for parents is that a child follows in the just and proper way.<ref>Kitzur Shulchan Aruch 26:22</ref>
# It is permissible to recite Kaddish in memory of a non-Jew as long as the one who you are saying it for was a moral individual. A convert should say Kaddish for his parents.<ref> Sh"t Yechave Daat 6:60, Chazon Ovadia (Aveilut v. 1 p. 358) </ref>
# The Sephardic minhag is that anyone who wants may say Kaddish even if that means it will be a number of people reciting Kaddish together.<ref> Kaf HaChaim 132:16, Chazon Ovadia (Aveilut v. 1 p. 334). The Chatam Sofer YD 2:345 records this as the Sephardic minhag as well.</ref> For a discussion on the Ashkenazic minhag see [http://www.torahmusings.com/2014/01/may-multiple-people-say-kaddish-simultaneously/ Rabbi Aryeh Lebowitz]. Many Ashkenazim have adopted the Sephardic minhag.<ref>Chazon Ovadia citing Tzitz Eliezer 9:15:2 and Gesher Hachaim p. 333.</ref>
## Priorities of Those Reciting Kaddish: Someone in shiva, someone in shloshim, someone in twelve months, the last day before he stops saying kaddish, Yehrzeit. Shiva is important because it is the time that the Hashem attribute of justice is felt and a person needs more mercy and merits. Shloshim is similar but less intense than shiva. Twelve months is similar but less intense. Yehrzeit is a day when the mazel of the deceased is detrimentally affected or because it is a chance to spiritual pleasure to a parent to protect them and atone for them. On the last day before a person stops saying Kaddish the minhag is to grant him all of the Kaddishim because he is giving off saying Kaddish for a month. He does not get precedence over someone in shloshim or Yehrzeit. He only has precedence over others in their twelve months.<ref>Biur Halacha 132</ref>
# As to whether a woman may say kaddish, it depends on the minhag of each place.<ref>The Pitchei Teshuva 376:3 cites the Chavot Yair 222 as holding that theoretically women could say kaddish but it isn't the practice and shouldn't be encouraged. Rav Hershel Schachter (B'ikvei Hatzon p. 24 no. 5) quotes Rav Soloveitchik as saying that it depends on the minhag and would be okay in places where it is common, though he adds it may only be said in a place where there is a minyan of men. Chazon Ovadia (Aveilut v. 1 p. 356) holds that a woman may not say it in shul but only at home after a minyan of men finishes learning. See Rav Yosef Eliyahu Henkin in [http://www.otzar.org/wotzar/book.aspx?144269&pageid=P0019 Teshuvot Ivra Siman 6], Rav Moshe Feinstein in Iggerot Moshe, Vol. 8, O.C. 5:12b, Rav Yitzchak Yaakov Weiss in Minchat Yitzchak 4:30), and Rav Yehuda Henkin's [http://www.daat.ac.il/he-il/tfila/mitpalel/kadish-yetoma/henkin-legufo.htm brief overview of the history of the subject].
Additionally, see Rabbi Reuven Fink's article "The Recital of Kaddish by Women" in the
RJJ's Journal of Halacha and Contemporary Society (XXXI, Spring 1996)</ref>
# A child younger than bar mitzvah may not say Kaddish and Barchu for the congregation except for the Kaddish Yatom at the end of davening.<ref>Mishna Brurah 55:4, Mishna Brurah 132:10</ref> According to Sephardim, it is proper to have an adult say it along with the child.<ref>Kaf Hachaim 55:19 holds that a child should only say it if an adult says it along with him. Chazon Ovadia (Aveilut v. 1 p. 354) holds that the child can say it alone but it is proper to have an adult say it along with him. </ref>
## A child may say kaddish after learning.<ref>Chazon Ovadia (Aveilut v. 1 p. 354)</ref>
# The practice is to say Kaddish for 11 months after a parent passes away and not 12 so that people don't think that the parent was a wicked person and is judged in Gehinom for the full 12 months.<ref>Rama 376:4. See Shiurei Bracha 376:8 who writes that based on the Arizal one should say Kaddish for 12 months but of what people will think it is sufficient to stop a week early and just say it for 11 months and 3 weeks.</ref> The Sephardic minhag is to stop the first week of the twelfth month and pick up until the end of the month.<ref>Chazon Ovadia (Aveilut v. 1 p. 336)</ref>
#A person can recite kaddish for two people according to most poskim.<ref>Shulchan Aruch Hakatzar v. 1 p. 240 cites Ranach 1:77, Shalmei Tizbur 460, Bear Heitev 132:5, Machasit Hashekel 132:2, Dovev Meisharim 2:15, Kaf Hachaim 55:29, Bear Moshe 5:97, Minchat Yitzchak 3:144:1, Gesher Hachaim v. 1 p. 326, Maharsham 2:29. However, Igrot Moshe YD 1:254 holds that if someone accepted to say kaddish for multiple people he needs to recite a separate kaddish for each one.</ref>
# A mourner or someone hired to recite kaddish should recite the kaddish at least once a day when possible.<Ref>Igrot Moshe YD 1:254</ref>

==Requirements for Kaddish==
# One may only say Kaddish in a congregation of 10 men above the age of [[Bar Mitzvah]].<ref>Kitzur Shulchan Aruch 15:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 1, Kitzur Shulchan Aruch of Rav Mordechai Eliyahu 15:1</ref> The person saying Kaddish is included in the [[minyan]], meaning that there has to be 9 people listening to Kaddish besides for the one saying Kaddish.<ref>Kitzur Shulchan Aruch 15:7</ref>
# If one cannot find ten men, it is permissible to use one katan, 9 or 10 years old and who has therefore reached the age of [[chinuch]], for it is better than completely nullifying Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 1 </ref>
# One is required to have the majority of the [[minyan]] of 10 men be able to answer one's Kaddish in order to recite Kaddish. There may be up to four people in a congregation of ten, who are not able to answer one's Kaddish, due to them being engaged in reciting [[Shmoneh Esrei]].<ref>Kitzur Shulchan Aruch 15:7, Ben Ish Chai, Perashat Vayechi, 5</ref>
# If one began Kaddish with 10 men and one left, one may nonetheless finish Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 7 </ref>
# One need not be meticulous and strict in making sure that everyone in the [[minyan]] has 2 pubic hairs.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 11 </ref>
# If there are 10 men and one of the [[minyan]] is unable to answer to Kaddish, Kaddish may nonetheless be recited.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 12 </ref>
# If there are 10 men and one of them is sleeping, Kaddish may nonetheless be recited. Nevertheless, one should wake up the sleeper.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 12 </ref>
# A deaf man and a mute man may be counted for a [[minyan]], however, a deaf mute man is treated as a katan with regard to [[minyan]].<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 14 </ref>
===Minyan Shows Up Late===
# If there wasn’t a minyan during the learning and the minyan came afterwards it is proper to repeat a line of learning before the Kaddish.<ref>Magen Avraham 69:4 writes that you need the minyan to be present when the learning is taking place. Mishna Brurah 55:2 cites that the Taz disagrees but Gra follows the Magen Avraham. He advises being strict.</ref>
# If there wasn’t a minyan during Ashrei or Pesukei Dzimrah and the minyan came afterwards it is proper to recite three pesukim as a congregation before the Kaddish but many are lenient to just start Kaddish without saying three pesukim.<ref>Magen Avraham 69:4 holds that if the minyan appears only after learning they can’t say kaddish. Mishna Brurah 55:2 cites this Magen Avraham as well as the Taz who disagrees. He writes that it is proper to always repeat three pesukim before starting kaddish. Finally, he quotes the Pri Megadim M”Z 55:3 that for chatzi kaddish even the Magen Avraham agrees with the Taz. Mishna Brurah 53:11 says initially he should be strict for the Magen Avraham even in the case of a chatzi kaddish. Darkei Moshe 53:1 implies like the Pri Megadim.</ref>

==When Kaddish May Be Said==
# If there is no [[minyan]] by the time the congregation reaches the end of [[Pesukei DeZimrah]], one should wait for a [[minyan]] prior to saying Yishtabach. If one says Yishtabach and only gets a [[minyan]] afterwards, the congregation should not say Kaddish until it first says some pesukim.<ref>Kitzur Shulchan Aruch 15:1</ref>
# A congregation may learn pesukim of Torah and then say "kaddish yehe shelama".<ref> BI"H, Vayechi, 9 </ref>
# A congregation may learn words of the Oral Torah and then say "kaddish al yisrael".<ref> BI"H, Vayechi, 8 </ref>
===If Kaddish was Recited Mistakenly===
# On Friday night, if a congregation mistakenly said kaddish titkabel after shemona esrei before Vayichulu and Mein Sheva they would say Vayichulu and Mein Sheva after the kaddish and then say kaddish titkabel afterwards since the Mein Sheva is a conclusion of the tefillah and requires a kaddish titkabel afterwards.<ref>Igrot Moshe 4:70:13. [https://www.ykr.org.il/modules/Ask/answer/16021 Rav Yitzchak Mazuz] writes that this depends on the dispute in Mishna Brurah 693:1.</ref>
# At Shacharit, if a congregation mistakenly said after tachanun kaddish titkabel, according to Sephardim, they should say after ashrei and uva letzion the kaddish titkabel<ref>Rav Shlomo Mazuz in Simchat Cohen OC 28, Yalkut Yosef (Tefillah v. 2 132:8). Yalkut Yosef explains that it makes sense to say titkabel again after uva letzion since the uva letzion includes kedusha and several tefillot. This is connected to the opinion of the Eliyah Rabba 693:5.</ref>, while according to Ashkenazim they should say full kaddish without titkabel.<ref>Bet Shlomo (responsa 52), Chelek Levi 48, Rivevot Efraim 6:65, Yesodei Yeshurun (v. 1 p. 240), Ishei Yisrael 26:5. Bet Shlomo and all the others also connect this with the dispute regarding Purim night and says that the Ashkenazic minhag is like the Magen Avraham.</ref> If the Shaliach Tzibbur mistakenly said kaddish shalem without titkabel after tachanun then after uva letzion he should say kaddish shalem with titkabel.<ref>Ishei Yisrael 26:5</ref>
# On a day with mussaf the shalach tzibbur should say kaddish titkabel after shacharit or if there's hallel after hallel. Then again he should say kaddish titkabel after mussaf.<ref>Ishei Yisrael 26:10</ref>
# On Motzei Shabbat, if a congregation recited kaddish titkabel after Shemona Esrei and then said [[Uva Letzion]] according to Ashkenazim they should say kaddish without titkabel afterwards.<ref>Rivevot Efraim 2:125:8 writes that since they already said kaddish titkabel on the shemona esrei they should just recite a full kaddish without titkabel after uva letzion. He compares it to the machloket between the Eliyah Rabba and Magen Avraham 693:1. Since the Ashekanzic minhag is like the Magen Avraham they should said kaddish without titkabel. However, Mishneh Halachot 6:16 writes that in this case only a half kaddish should be recited since titkabel is specifically for shemona esrei. His proof is the Levush 55:1 who writes that kaddish titkabel was instituted specifically to be said after shemona esrei. His only limitation of the Levush is selichot where we say titkabel at the end even though there was no shemona esrei. See Bet Shlomo 52 who disregards the idea of only saying half kaddish and is in favor of saying full kaddish because ashrei and uva letzion is no worse than shir shel yom.
[https://www.ykr.org.il/modules/Ask/answer/16021 Rav Yitzchak Mazuz] writes that this depends on the dispute in Mishna Brurah 693:1.</ref>
# On Chanuka, if a congregation mistakenly said kaddish titkabel after Hallel then after kriyat hatorah and uva letzion, according to Ashkenazim they should say full kaddish without titkabel and according to Sephardim kaddish titkabel.<ref>Otzar Halachot (Moadim v. 2 p. 58) based on Bet Shlomo 2:52</ref>
# If a congregation forgot to say kaddish titkabel after uva letzion they should still say it after shir shel yom or aleinu.<ref>Otzar Halachot (v. 1 p. 75), Ishei Yisrael 26:11</ref>
# On Purim night there are three opinions about how to arrange the kaddishim: Some say that after shemona esrei a full kaddish with titkabel is said and after uva letzion a full kaddish without titkabel is said. Ashkenazim follow this opinion. Some say that both should be kaddish with titkabel. Lastly, some say that the first one is a half kaddish and second is kaddish with titkabel. Sephardim follow this opinion.<ref>
* On Purim night the Magen Avraham (Introduction to 693) writes that they should say kaddish titkabel after shemona esrei and then full kaddish without titkabel (yehey shlamah) after the megillah and uva letzion. Eliya Rabba 693:5 argues that they should say kaddish titkabel after shemona esrei and again after the megillah and uva letzion because the uva letzion includes several tefillot. Mishna Brurah 693:1 quotes both opinions. The Bet Shlomo 52 and Piskei Teshuvot 693:1 write that the Ashkenazic minhag is like the Magen Avraham.
* The Levush 693:1 holds that the kaddish after shemona esrei should be an incomplete kaddish and the kaddish after the megillah and uva letzion should be a complete one. This fits with the Levush 55:1 who writes that in Shacharit kaddish titkabel is really recited for shemona esrei but it is delayed to be said after uva letzion so that it includes the tefillot in uva letzion. Kaf Hachaim 693:1 quotes others who follow the Levush regarding Purim night. Yalkut Yosef 693:4 writes that the Sephardic minhag follows the Levush.</ref>

==Answering Kaddish==
# It is proper to wait a little bit in between answering "[[amen]]" and "yehe sheme raba" when answering to Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of answering to kaddish, seif 11 </ref>
# A person should answer Kaddish even if it is from another minyan and he already prayed or is going to pray.<ref>Yalkut Yosef Tefillin 25:60 p. 374</ref>

==Proper Practices of the Congregation during Kaddish==
# One should face Eretz Yisrael during the recitation of Kaddish.<ref> Machzor Vitri Siman 278 </ref>
# The congregants should listen carefully and answer appropriately with kavana.<ref>Shulchan Aruch O.C. 56:1, Kitzur Shulchan Aruch 15:5</ref>
## It is a grievous sin to talk during Kaddish.<ref>Mishna Brurah 56:1</ref>
## It is forbidden to learn even in one's mind during Kaddish. Instead a person should concentrate on the Kaddish.<Ref>Pri Chadash 68:1, Mishna Brurah 68:3, Mishna Brurah 56:1</ref>
## It is forbidden to daven during the middle of Kaddish until the end of the Chatzi Kaddish.<ref>Rav Moshe Feinstein in Shemaytata Dmoshe (56:5, v. 1 p. 433) writes that a person should stop davening and listen to kaddish to answer amen. However, Rav Nevinsal in Byitzchak Yikareh 56:1 writes that it is permitted to daven quietly after they completed the part of Kaddish that is Chatzi Kaddish because the rest is only a minhag. (Halichot Chaim 1:80 p. 35 quotes Rav Chaim Kanievsky as saying that it is permitted to continue to daven pesukei dzimrah or the like and only answer amen and amen yehey shemey rabba.)</ref>
## It is improper to fold one's tallit in the middle of Kaddish.<ref>Mishna Brurah 25:56</ref>
# Anyone who answers "[[Amen]], Yehey Sheme Rabba..." with all of his strength and kavana, will have any heavenly bad decree against him nullified.<ref>Kitzur Shulchan Aruch 15:5</ref>
# Just like one does not walk in front of someone who is praying, so too one should not walk in front of someone who is reciting Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 2; Ben Ish Chai (Vayechi, 10) </ref>
# If Kaddish began while one was standing, he/she should remain standing until after answering "[[Amen]] yehe sheme raba..." <ref> Ben Ish Chai (Vayechi, 8) </ref>
# The Sephardic custom is to respond "Amen yehe sheme raba..." until the word "Be'alma," and one should not answer "Amen" after the Chazzan says "Berich hu" unless one has completed the full response.<ref> Ben Ish Chai, Vayehi, 2; Rav Pealim, chelek 2, 13 </ref>

== Practices of the Chazan during Kaddish ==

# The minhag is that the Chazan bows during Kaddish when he says the words:
## תתקבל,
## יהא שמא רבא,
## יתברך,
## בריך הוא,
## אמן (אחר דאמירן בעלמא).<ref>Shulchan Aruch O.C. 56:4</ref>
## Some don't have the minhag to bow during Kaddish.<ref>Biur Hagra 56:4</ref>
# Many poskim hold that the Chazan takes three steps back during oseh shalom for all kaddishim.<ref>Yabia Omer 5:9</ref>
# Regarding bowing during oseh shalom, most poskim<ref>Peninei Halacha (Tefillah 23:11 p. 350) and Tikkun Derech Hachayim 28:10</ref> hold that the shaliach tzibbur should first bow to his left and then to his right, just like the practice is after Shemona Esrei. This is implied by the rishonim as well.<ref>Mordechai (Brachot 4:111) and Trumat Hadeshen 13 imply that these bows are left and then right like the end of shemona esrei.</ref> However, the Chabad and Moroccan minhag is to bow to the right first for these bows at the end of kaddish. The reason is that it isn't similar to the bows at the end of Shemona Esrei. Only at the end of Shemona Esrei he is taking leave of Hashem he first bows his left, the right side of Hashem, but for Kaddish this isn't necessary.<ref>Sefer Haminhagim (Minhagei Chabad p. 6) writes that the Chabad minhag is to bow to the right first. Piskei Teshuvot (56 fnt. 122) supports that practice because the bows at the end of kaddish aren't similar to the bows at the end of Shemona Esrei. Siddur Avoteynu (Nusach Morocco, p. 127) also writes that the Moroccan minhag is to bow to the right first.</ref> See the full topic: [[Turning to the Right and Left]].

==Sources==
<references/>

{{Prayers}}
[[Category:Prayer]]

Kaddish

2026-06-11T16:14:14Z

YitzchakSultan1: /* Kaddish Derabbanan */

Kaddish is a very lofty prayer in which we pray for the name of God to be exalted and increased in the world.<ref>Mekor Chaim 5 siman 79 p 421</ref>

==5 Different Types of Kaddish==
# Half Kaddish (Chatzi Kaddish)--this is the shortest of all of the Kaddishes ending with the words "da'amiran bialma vi'imru amen." This Kaddish is recited as a break between different parts of the service.
# The Mourners' Kaddish (Kadish Yatom)--this Kaddish is the same as the Half Kaddish with the additional insertions of the lines "Yehei shlama..." and "Oseh shalom..." This Kaddish is recited during the 11th month period following the passing of a parent and on the parent's [[Yahrzeit]].
# The Full Kaddish (Kadish Shalem)--the same as the Mourners Kaddish with the additional line "Titkabel..." In this line we ask Hashem to accept the prayers of all of the Jewish people. This Kaddish is recited at the conclusion of [[Chazarat Hashatz]] and [[Chodesh_Elul|Slichot]].
# The Rabbis' Kaddish (Kaddish Derabanan)--is the same as the Mourners' Kaddish with the added line "Al Yisrael..."
# The Final Kaddish (Kaddish De'itchadeta)--is similar to the Rabbis' Kaddish with the insertion "Be'alma di'itchadeta..." in place of "be'alma di'bera chirutei ve'yamlich malchutei." This Kaddish is recited at a [[Siyum Masechet]] as well as at a funeral.<ref>According to Yalkut Yosef Tefillah vol.1 56:33 and vol. 2 110:17, the proper Nusach for Sephardim is "ילקוט יוסף פסוקי דזמרה וקריאת שמע סימן נו - דין עניית הקדיש על ידי הקהל ועוד מדיני הקדיש
דהוא עתיד לחדתא עלמא, ולאחיא מתיא, ולשכללא היכלא, ולמפרק חייא, ולמבנה קרתא דירושלם, ולמעקר פולחנא נוכראה מארעא, ולאתבא פלחנא יקירא דשמיא להדרה וזיוה ויקרה, ויצמח פורקניה ויקרב משיחיה. בחייכון וכו'"</ref>
===Kaddish Derabbanan===
# Kaddish Derabbanan is recited after learning Torah Shebaal Peh while a minyan is present.<ref>Magen Avraham 69:4 quotes the Lechem Chamudot who says that even if only three or two people are learning they can say Kaddish Derabbanan afterwards. Biur Halacha 155 s.v. veyikva writes that you can say Kaddish Derabbanan even if only one person was learning.</ref>
==When Kaddish is Reciting during Davening==
# At Shacharit, Half Kaddish is recited after Pesukei Dzimra and Tachanun. Full Kaddish with Titkabel is said after Uva Letzion. Kaddish Yatom is recited after Aleinu.<ref>Levush 55:1 explains that since Shemona Esrei is a separate mitzvah it deserves a Kaddish after Tachanun. Aleinu includes pesukim and deserves a Kaddish afterwards. Additionally, Kaddish with Titkabel is always recited after Shemona Esrei. Mishna Brurah 55:2 and 132:10 cites this levush.</ref>
# At Mincha, Half Kaddish is recited after Ashrei and Full Kaddish after Tachanun.<ref>Levush 55:1 explains that there is Kaddish after Ashrei since it is a mitzvah to be said and Titkabel after Shemona Esrei. Mishna Brurah 55:2 writes that the kaddish after ashrei is like any kaddish after pesukim.</ref>
# At Arvit, Half Kaddish is recited after Birchot Kriyat Shema.<ref>Levush 55:1</ref>
# [[File:Timeline kaddish.png|frameless|right]]Altogether that's 7 Kaddishim a day and all of them follow the recitation of psukim or a complete mitzvah:
## Half Kaddish: After the psukim of Psukei Dzimra before Yishtabach.
## Half Kaddish: After Shemona Esrei, Tachananun or Hallel before Kriyat Hatorah or Ashrei.
## Kaddish Titkabel: After Ashrei and Uva Letzion before Alenu or Shir Shel Yom.
## Kaddish Yatom: After Alenu.<ref>This Kaddish isn't part of the original 3 Kaddishim of Shacharit. The original 3 were after Psukei Dzimra, Tachanun, and Uva Letzion. Mishna Brurah 132:10 explains that Alenu also requires a Kaddish because it is a recitation of psukim. However, this Kaddish was designated for mourners to give a chance to mourners to recite Kaddish. Really the main time for a mourner to say Kaddish is when he's a Shaliach Tzibur and recites these 3 kaddishim for the congregation. However, not everyone is able to be the Shaliach Tzibur. To enable those people to be able to recite Kaddish for their loved ones who passed away, this Kaddish was added. </ref>
## Half Kaddish: After the psukim of Ashrei before Shemona Esrei of Mincha.
## Kaddish Titkabel: After Shemona Esrei of Mincha and Tachananun before Alenu.
## Half Kaddish: After the psukim of Baruch Hashem L'olam before Shemona Esrei of Maariv.<ref>Levush 55:1 writes that there is a kaddish for finishing reciting psukim or Shemona Esrei which is a mitzvah in its own right. </ref>

==Who Should Say Kaddish==
# The midrashim<ref>Kol Bo (cited by Bet Yosef 376) cites a midrash where Rebbe went a person who was stuck outside the next world until his son would say Kaddish or read the Haftorah for his merit. The Gra 376:6 cites other sources which cite the midrash.</ref> speak of how a child saying Kaddish for a parent, father or mother, could save the parent from a harsh judgement in heaven. The Kabbalists explain that the child saying Kaddish also elevates the level of the parent in heaven.<ref>Chazon Ovadia (Aveilut v. 1 p. 349) citing the Arizal (Shaar Hakavanot Drush Hakaddish 15b)</ref> Therefore, the minhag is to say Kaddish for a parent as well as get the Aliyah of Maftir and to pray as the Shaliach Tzibur especially for [[Arvit]].<ref>Rama YD 376:4, Kitzur Shulchan Aruch 26:1</reF>
# If a person’s parent passes away he should say kaddish for them even if the other parent is alive. If the mother passed away and the father doesn’t want his son to say kaddish for his mother while he’s alive, although it is best to convince him otherwise, the son should listen to his father. However, if a father passed away and the mother doesn’t want the son to say kaddish for his father while she’s alive he should try to convince her otherwise but if he can’t he doesn’t have to listen to her.<Ref>Chazon Ovadia (Aveilut v. 1 p. 338)</ref>
# Although we say Kaddish and [[prayers]] in the merit of our parents, the primary merit for parents is that a child follows in the just and proper way.<ref>Kitzur Shulchan Aruch 26:22</ref>
# It is permissible to recite Kaddish in memory of a non-Jew as long as the one who you are saying it for was a moral individual. A convert should say Kaddish for his parents.<ref> Sh"t Yechave Daat 6:60, Chazon Ovadia (Aveilut v. 1 p. 358) </ref>
# The Sephardic minhag is that anyone who wants may say Kaddish even if that means it will be a number of people reciting Kaddish together.<ref> Kaf HaChaim 132:16, Chazon Ovadia (Aveilut v. 1 p. 334). The Chatam Sofer YD 2:345 records this as the Sephardic minhag as well.</ref> For a discussion on the Ashkenazic minhag see [http://www.torahmusings.com/2014/01/may-multiple-people-say-kaddish-simultaneously/ Rabbi Aryeh Lebowitz]. Many Ashkenazim have adopted the Sephardic minhag.<ref>Chazon Ovadia citing Tzitz Eliezer 9:15:2 and Gesher Hachaim p. 333.</ref>
# As to whether a woman may say kaddish, it depends on the minhag of each place.<ref>The Pitchei Teshuva 376:3 cites the Chavot Yair 222 as holding that theoretically women could say kaddish but it isn't the practice and shouldn't be encouraged. Rav Hershel Schachter (B'ikvei Hatzon p. 24 no. 5) quotes Rav Soloveitchik as saying that it depends on the minhag and would be okay in places where it is common, though he adds it may only be said in a place where there is a minyan of men. Chazon Ovadia (Aveilut v. 1 p. 356) holds that a woman may not say it in shul but only at home after a minyan of men finishes learning. See Rav Yosef Eliyahu Henkin in [http://www.otzar.org/wotzar/book.aspx?144269&pageid=P0019 Teshuvot Ivra Siman 6], Rav Moshe Feinstein in Iggerot Moshe, Vol. 8, O.C. 5:12b, Rav Yitzchak Yaakov Weiss in Minchat Yitzchak 4:30), and Rav Yehuda Henkin's [http://www.daat.ac.il/he-il/tfila/mitpalel/kadish-yetoma/henkin-legufo.htm brief overview of the history of the subject].
Additionally, see Rabbi Reuven Fink's article "The Recital of Kaddish by Women" in the
RJJ's Journal of Halacha and Contemporary Society (XXXI, Spring 1996)</ref>
# A child younger than bar mitzvah may not say Kaddish and Barchu for the congregation except for the Kaddish Yatom at the end of davening.<ref>Mishna Brurah 55:4, Mishna Brurah 132:10</ref> According to Sephardim, it is proper to have an adult say it along with the child.<ref>Kaf Hachaim 55:19 holds that a child should only say it if an adult says it along with him. Chazon Ovadia (Aveilut v. 1 p. 354) holds that the child can say it alone but it is proper to have an adult say it along with him. </ref>
## A child may say kaddish after learning.<ref>Chazon Ovadia (Aveilut v. 1 p. 354)</ref>
# The practice is to say Kaddish for 11 months after a parent passes away and not 12 so that people don't think that the parent was a wicked person and is judged in Gehinom for the full 12 months.<ref>Rama 376:4. See Shiurei Bracha 376:8 who writes that based on the Arizal one should say Kaddish for 12 months but of what people will think it is sufficient to stop a week early and just say it for 11 months and 3 weeks.</ref> The Sephardic minhag is to stop the first week of the twelfth month and pick up until the end of the month.<ref>Chazon Ovadia (Aveilut v. 1 p. 336)</ref>
#A person can recite kaddish for two people according to most poskim.<ref>Shulchan Aruch Hakatzar v. 1 p. 240 cites Ranach 1:77, Shalmei Tizbur 460, Bear Heitev 132:5, Machasit Hashekel 132:2, Dovev Meisharim 2:15, Kaf Hachaim 55:29, Bear Moshe 5:97, Minchat Yitzchak 3:144:1, Gesher Hachaim v. 1 p. 326, Maharsham 2:29. However, Igrot Moshe YD 1:254 holds that if someone accepted to say kaddish for multiple people he needs to recite a separate kaddish for each one.</ref>
# A mourner or someone hired to recite kaddish should recite the kaddish at least once a day when possible.<Ref>Igrot Moshe YD 1:254</ref>

==Requirements for Kaddish==
# One may only say Kaddish in a congregation of 10 men above the age of [[Bar Mitzvah]].<ref>Kitzur Shulchan Aruch 15:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 1, Kitzur Shulchan Aruch of Rav Mordechai Eliyahu 15:1</ref> The person saying Kaddish is included in the [[minyan]], meaning that there has to be 9 people listening to Kaddish besides for the one saying Kaddish.<ref>Kitzur Shulchan Aruch 15:7</ref>
# If one cannot find ten men, it is permissible to use one katan, 9 or 10 years old and who has therefore reached the age of [[chinuch]], for it is better than completely nullifying Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 1 </ref>
# One is required to have the majority of the [[minyan]] of 10 men be able to answer one's Kaddish in order to recite Kaddish. There may be up to four people in a congregation of ten, who are not able to answer one's Kaddish, due to them being engaged in reciting [[Shmoneh Esrei]].<ref>Kitzur Shulchan Aruch 15:7, Ben Ish Chai, Perashat Vayechi, 5</ref>
# If one began Kaddish with 10 men and one left, one may nonetheless finish Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 7 </ref>
# One need not be meticulous and strict in making sure that everyone in the [[minyan]] has 2 pubic hairs.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 11 </ref>
# If there are 10 men and one of the [[minyan]] is unable to answer to Kaddish, Kaddish may nonetheless be recited.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 12 </ref>
# If there are 10 men and one of them is sleeping, Kaddish may nonetheless be recited. Nevertheless, one should wake up the sleeper.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 12 </ref>
# A deaf man and a mute man may be counted for a [[minyan]], however, a deaf mute man is treated as a katan with regard to [[minyan]].<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 14 </ref>
===Minyan Shows Up Late===
# If there wasn’t a minyan during the learning and the minyan came afterwards it is proper to repeat a line of learning before the Kaddish.<ref>Magen Avraham 69:4 writes that you need the minyan to be present when the learning is taking place. Mishna Brurah 55:2 cites that the Taz disagrees but Gra follows the Magen Avraham. He advises being strict.</ref>
# If there wasn’t a minyan during Ashrei or Pesukei Dzimrah and the minyan came afterwards it is proper to recite three pesukim as a congregation before the Kaddish but many are lenient to just start Kaddish without saying three pesukim.<ref>Magen Avraham 69:4 holds that if the minyan appears only after learning they can’t say kaddish. Mishna Brurah 55:2 cites this Magen Avraham as well as the Taz who disagrees. He writes that it is proper to always repeat three pesukim before starting kaddish. Finally, he quotes the Pri Megadim M”Z 55:3 that for chatzi kaddish even the Magen Avraham agrees with the Taz. Mishna Brurah 53:11 says initially he should be strict for the Magen Avraham even in the case of a chatzi kaddish. Darkei Moshe 53:1 implies like the Pri Megadim.</ref>

==When Kaddish May Be Said==
# If there is no [[minyan]] by the time the congregation reaches the end of [[Pesukei DeZimrah]], one should wait for a [[minyan]] prior to saying Yishtabach. If one says Yishtabach and only gets a [[minyan]] afterwards, the congregation should not say Kaddish until it first says some pesukim.<ref>Kitzur Shulchan Aruch 15:1</ref>
# A congregation may learn pesukim of Torah and then say "kaddish yehe shelama".<ref> BI"H, Vayechi, 9 </ref>
# A congregation may learn words of the Oral Torah and then say "kaddish al yisrael".<ref> BI"H, Vayechi, 8 </ref>
===If Kaddish was Recited Mistakenly===
# On Friday night, if a congregation mistakenly said kaddish titkabel after shemona esrei before Vayichulu and Mein Sheva they would say Vayichulu and Mein Sheva after the kaddish and then say kaddish titkabel afterwards since the Mein Sheva is a conclusion of the tefillah and requires a kaddish titkabel afterwards.<ref>Igrot Moshe 4:70:13. [https://www.ykr.org.il/modules/Ask/answer/16021 Rav Yitzchak Mazuz] writes that this depends on the dispute in Mishna Brurah 693:1.</ref>
# At Shacharit, if a congregation mistakenly said after tachanun kaddish titkabel, according to Sephardim, they should say after ashrei and uva letzion the kaddish titkabel<ref>Rav Shlomo Mazuz in Simchat Cohen OC 28, Yalkut Yosef (Tefillah v. 2 132:8). Yalkut Yosef explains that it makes sense to say titkabel again after uva letzion since the uva letzion includes kedusha and several tefillot. This is connected to the opinion of the Eliyah Rabba 693:5.</ref>, while according to Ashkenazim they should say full kaddish without titkabel.<ref>Bet Shlomo (responsa 52), Chelek Levi 48, Rivevot Efraim 6:65, Yesodei Yeshurun (v. 1 p. 240), Ishei Yisrael 26:5. Bet Shlomo and all the others also connect this with the dispute regarding Purim night and says that the Ashkenazic minhag is like the Magen Avraham.</ref> If the Shaliach Tzibbur mistakenly said kaddish shalem without titkabel after tachanun then after uva letzion he should say kaddish shalem with titkabel.<ref>Ishei Yisrael 26:5</ref>
# On a day with mussaf the shalach tzibbur should say kaddish titkabel after shacharit or if there's hallel after hallel. Then again he should say kaddish titkabel after mussaf.<ref>Ishei Yisrael 26:10</ref>
# On Motzei Shabbat, if a congregation recited kaddish titkabel after Shemona Esrei and then said [[Uva Letzion]] according to Ashkenazim they should say kaddish without titkabel afterwards.<ref>Rivevot Efraim 2:125:8 writes that since they already said kaddish titkabel on the shemona esrei they should just recite a full kaddish without titkabel after uva letzion. He compares it to the machloket between the Eliyah Rabba and Magen Avraham 693:1. Since the Ashekanzic minhag is like the Magen Avraham they should said kaddish without titkabel. However, Mishneh Halachot 6:16 writes that in this case only a half kaddish should be recited since titkabel is specifically for shemona esrei. His proof is the Levush 55:1 who writes that kaddish titkabel was instituted specifically to be said after shemona esrei. His only limitation of the Levush is selichot where we say titkabel at the end even though there was no shemona esrei. See Bet Shlomo 52 who disregards the idea of only saying half kaddish and is in favor of saying full kaddish because ashrei and uva letzion is no worse than shir shel yom.
[https://www.ykr.org.il/modules/Ask/answer/16021 Rav Yitzchak Mazuz] writes that this depends on the dispute in Mishna Brurah 693:1.</ref>
# On Chanuka, if a congregation mistakenly said kaddish titkabel after Hallel then after kriyat hatorah and uva letzion, according to Ashkenazim they should say full kaddish without titkabel and according to Sephardim kaddish titkabel.<ref>Otzar Halachot (Moadim v. 2 p. 58) based on Bet Shlomo 2:52</ref>
# If a congregation forgot to say kaddish titkabel after uva letzion they should still say it after shir shel yom or aleinu.<ref>Otzar Halachot (v. 1 p. 75), Ishei Yisrael 26:11</ref>
# On Purim night there are three opinions about how to arrange the kaddishim: Some say that after shemona esrei a full kaddish with titkabel is said and after uva letzion a full kaddish without titkabel is said. Ashkenazim follow this opinion. Some say that both should be kaddish with titkabel. Lastly, some say that the first one is a half kaddish and second is kaddish with titkabel. Sephardim follow this opinion.<ref>
* On Purim night the Magen Avraham (Introduction to 693) writes that they should say kaddish titkabel after shemona esrei and then full kaddish without titkabel (yehey shlamah) after the megillah and uva letzion. Eliya Rabba 693:5 argues that they should say kaddish titkabel after shemona esrei and again after the megillah and uva letzion because the uva letzion includes several tefillot. Mishna Brurah 693:1 quotes both opinions. The Bet Shlomo 52 and Piskei Teshuvot 693:1 write that the Ashkenazic minhag is like the Magen Avraham.
* The Levush 693:1 holds that the kaddish after shemona esrei should be an incomplete kaddish and the kaddish after the megillah and uva letzion should be a complete one. This fits with the Levush 55:1 who writes that in Shacharit kaddish titkabel is really recited for shemona esrei but it is delayed to be said after uva letzion so that it includes the tefillot in uva letzion. Kaf Hachaim 693:1 quotes others who follow the Levush regarding Purim night. Yalkut Yosef 693:4 writes that the Sephardic minhag follows the Levush.</ref>

==Answering Kaddish==
# It is proper to wait a little bit in between answering "[[amen]]" and "yehe sheme raba" when answering to Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of answering to kaddish, seif 11 </ref>
# A person should answer Kaddish even if it is from another minyan and he already prayed or is going to pray.<ref>Yalkut Yosef Tefillin 25:60 p. 374</ref>

==Proper Practices of the Congregation during Kaddish==
# One should face Eretz Yisrael during the recitation of Kaddish.<ref> Machzor Vitri Siman 278 </ref>
# The congregants should listen carefully and answer appropriately with kavana.<ref>Shulchan Aruch O.C. 56:1, Kitzur Shulchan Aruch 15:5</ref>
## It is a grievous sin to talk during Kaddish.<ref>Mishna Brurah 56:1</ref>
## It is forbidden to learn even in one's mind during Kaddish. Instead a person should concentrate on the Kaddish.<Ref>Pri Chadash 68:1, Mishna Brurah 68:3, Mishna Brurah 56:1</ref>
## It is forbidden to daven during the middle of Kaddish until the end of the Chatzi Kaddish.<ref>Rav Moshe Feinstein in Shemaytata Dmoshe (56:5, v. 1 p. 433) writes that a person should stop davening and listen to kaddish to answer amen. However, Rav Nevinsal in Byitzchak Yikareh 56:1 writes that it is permitted to daven quietly after they completed the part of Kaddish that is Chatzi Kaddish because the rest is only a minhag. (Halichot Chaim 1:80 p. 35 quotes Rav Chaim Kanievsky as saying that it is permitted to continue to daven pesukei dzimrah or the like and only answer amen and amen yehey shemey rabba.)</ref>
## It is improper to fold one's tallit in the middle of Kaddish.<ref>Mishna Brurah 25:56</ref>
# Anyone who answers "[[Amen]], Yehey Sheme Rabba..." with all of his strength and kavana, will have any heavenly bad decree against him nullified.<ref>Kitzur Shulchan Aruch 15:5</ref>
# Just like one does not walk in front of someone who is praying, so too one should not walk in front of someone who is reciting Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 2; Ben Ish Chai (Vayechi, 10) </ref>
# If Kaddish began while one was standing, he/she should remain standing until after answering "[[Amen]] yehe sheme raba..." <ref> Ben Ish Chai (Vayechi, 8) </ref>
# The Sephardic custom is to respond "Amen yehe sheme raba..." until the word "Be'alma," and one should not answer "Amen" after the Chazzan says "Berich hu" unless one has completed the full response.<ref> Ben Ish Chai, Vayehi, 2; Rav Pealim, chelek 2, 13 </ref>

== Practices of the Chazan during Kaddish ==

# The minhag is that the Chazan bows during Kaddish when he says the words:
## תתקבל,
## יהא שמא רבא,
## יתברך,
## בריך הוא,
## אמן (אחר דאמירן בעלמא).<ref>Shulchan Aruch O.C. 56:4</ref>
## Some don't have the minhag to bow during Kaddish.<ref>Biur Hagra 56:4</ref>
# Many poskim hold that the Chazan takes three steps back during oseh shalom for all kaddishim.<ref>Yabia Omer 5:9</ref>
# Regarding bowing during oseh shalom, most poskim<ref>Peninei Halacha (Tefillah 23:11 p. 350) and Tikkun Derech Hachayim 28:10</ref> hold that the shaliach tzibbur should first bow to his left and then to his right, just like the practice is after Shemona Esrei. This is implied by the rishonim as well.<ref>Mordechai (Brachot 4:111) and Trumat Hadeshen 13 imply that these bows are left and then right like the end of shemona esrei.</ref> However, the Chabad and Moroccan minhag is to bow to the right first for these bows at the end of kaddish. The reason is that it isn't similar to the bows at the end of Shemona Esrei. Only at the end of Shemona Esrei he is taking leave of Hashem he first bows his left, the right side of Hashem, but for Kaddish this isn't necessary.<ref>Sefer Haminhagim (Minhagei Chabad p. 6) writes that the Chabad minhag is to bow to the right first. Piskei Teshuvot (56 fnt. 122) supports that practice because the bows at the end of kaddish aren't similar to the bows at the end of Shemona Esrei. Siddur Avoteynu (Nusach Morocco, p. 127) also writes that the Moroccan minhag is to bow to the right first.</ref> See the full topic: [[Turning to the Right and Left]].

==Sources==
<references/>

{{Prayers}}
[[Category:Prayer]]

Kaddish

2026-06-11T16:12:12Z

YitzchakSultan1: /* When Kaddish is Reciting during Davening */

Kaddish is a very lofty prayer in which we pray for the name of God to be exalted and increased in the world.<ref>Mekor Chaim 5 siman 79 p 421</ref>

==5 Different Types of Kaddish==
# Half Kaddish (Chatzi Kaddish)--this is the shortest of all of the Kaddishes ending with the words "da'amiran bialma vi'imru amen." This Kaddish is recited as a break between different parts of the service.
# The Mourners' Kaddish (Kadish Yatom)--this Kaddish is the same as the Half Kaddish with the additional insertions of the lines "Yehei shlama..." and "Oseh shalom..." This Kaddish is recited during the 11th month period following the passing of a parent and on the parent's [[Yahrzeit]].
# The Full Kaddish (Kadish Shalem)--the same as the Mourners Kaddish with the additional line "Titkabel..." In this line we ask Hashem to accept the prayers of all of the Jewish people. This Kaddish is recited at the conclusion of [[Chazarat Hashatz]] and [[Chodesh_Elul|Slichot]].
# The Rabbis' Kaddish (Kaddish Derabanan)--is the same as the Mourners' Kaddish with the added line "Al Yisrael..."
# The Final Kaddish (Kaddish De'itchadeta)--is similar to the Rabbis' Kaddish with the insertion "Be'alma di'itchadeta..." in place of "be'alma di'bera chirutei ve'yamlich malchutei." This Kaddish is recited at a [[Siyum Masechet]] as well as at a funeral.<ref>According to Yalkut Yosef Tefillah vol.1 56:33 and vol. 2 110:17, the proper Nusach for Sephardim is "ילקוט יוסף פסוקי דזמרה וקריאת שמע סימן נו - דין עניית הקדיש על ידי הקהל ועוד מדיני הקדיש
דהוא עתיד לחדתא עלמא, ולאחיא מתיא, ולשכללא היכלא, ולמפרק חייא, ולמבנה קרתא דירושלם, ולמעקר פולחנא נוכראה מארעא, ולאתבא פלחנא יקירא דשמיא להדרה וזיוה ויקרה, ויצמח פורקניה ויקרב משיחיה. בחייכון וכו'"</ref>
===Kaddish Derabbanan===
# Kaddish Derabbanan is recited after learning Torah Shebaal Peh while a minyan is present.<ref>Magen Avraham 69:4 quotes the Lechem Chamudot who says that even if only three or two people are learning they can say Kaddish Derabbanan afterwards. Biur Halacha 155 s.v. veyikva writes that you can say Kaddish Derabbanan even if only one person was learning.</ref>

[[File:Timeline kaddish.png|frameless|right]]
==When Kaddish is Reciting during Davening==
# At Shacharit, Half Kaddish is recited after Pesukei Dzimra and Tachanun. Full Kaddish with Titkabel is said after Uva Letzion. Kaddish Yatom is recited after Aleinu.<ref>Levush 55:1 explains that since Shemona Esrei is a separate mitzvah it deserves a Kaddish after Tachanun. Aleinu includes pesukim and deserves a Kaddish afterwards. Additionally, Kaddish with Titkabel is always recited after Shemona Esrei. Mishna Brurah 55:2 and 132:10 cites this levush.</ref>
# At Mincha, Half Kaddish is recited after Ashrei and Full Kaddish after Tachanun.<ref>Levush 55:1 explains that there is Kaddish after Ashrei since it is a mitzvah to be said and Titkabel after Shemona Esrei. Mishna Brurah 55:2 writes that the kaddish after ashrei is like any kaddish after pesukim.</ref>
# At Arvit, Half Kaddish is recited after Birchot Kriyat Shema.<ref>Levush 55:1</ref>
# Altogether that's 7 Kaddishim a day and all of them follow the recitation of psukim or a complete mitzvah:
## Half Kaddish: After the psukim of Psukei Dzimra before Yishtabach.
## Half Kaddish: After Shemona Esrei, Tachananun or Hallel before Kriyat Hatorah or Ashrei.
## Kaddish Titkabel: After Ashrei and Uva Letzion before Alenu or Shir Shel Yom.
## Kaddish Yatom: After Alenu.<ref>This Kaddish isn't part of the original 3 Kaddishim of Shacharit. The original 3 were after Psukei Dzimra, Tachanun, and Uva Letzion. Mishna Brurah 132:10 explains that Kaddish was designated for mourners to give a chance to mourners to recite Kaddish. Really the main time for a mourner to say Kaddish is when he's a Shaliach Tzibur and recites these 3 kaddishim for the congregation. However, not everyone is able to be the Shaliach Tzibur. To enable those people to be able to recite Kaddish for their loved ones who passed away, this Kaddish was added. </ref>
## Half Kaddish: After the psukim of Ashrei before Shemona Esrei of Mincha.
## Kaddish Titkabel: After Shemona Esrei of Mincha and Tachananun before Alenu.
## Half Kaddish: After the psukim of Baruch Hashem L'olam before Shemona Esrei of Maariv.<ref>Levush 55:1 writes that there is a kaddish for finishing reciting psukim or Shemona Esrei which is a mitzvah in its own right. </ref>

==Who Should Say Kaddish==
# The midrashim<ref>Kol Bo (cited by Bet Yosef 376) cites a midrash where Rebbe went a person who was stuck outside the next world until his son would say Kaddish or read the Haftorah for his merit. The Gra 376:6 cites other sources which cite the midrash.</ref> speak of how a child saying Kaddish for a parent, father or mother, could save the parent from a harsh judgement in heaven. The Kabbalists explain that the child saying Kaddish also elevates the level of the parent in heaven.<ref>Chazon Ovadia (Aveilut v. 1 p. 349) citing the Arizal (Shaar Hakavanot Drush Hakaddish 15b)</ref> Therefore, the minhag is to say Kaddish for a parent as well as get the Aliyah of Maftir and to pray as the Shaliach Tzibur especially for [[Arvit]].<ref>Rama YD 376:4, Kitzur Shulchan Aruch 26:1</reF>
# If a person’s parent passes away he should say kaddish for them even if the other parent is alive. If the mother passed away and the father doesn’t want his son to say kaddish for his mother while he’s alive, although it is best to convince him otherwise, the son should listen to his father. However, if a father passed away and the mother doesn’t want the son to say kaddish for his father while she’s alive he should try to convince her otherwise but if he can’t he doesn’t have to listen to her.<Ref>Chazon Ovadia (Aveilut v. 1 p. 338)</ref>
# Although we say Kaddish and [[prayers]] in the merit of our parents, the primary merit for parents is that a child follows in the just and proper way.<ref>Kitzur Shulchan Aruch 26:22</ref>
# It is permissible to recite Kaddish in memory of a non-Jew as long as the one who you are saying it for was a moral individual. A convert should say Kaddish for his parents.<ref> Sh"t Yechave Daat 6:60, Chazon Ovadia (Aveilut v. 1 p. 358) </ref>
# The Sephardic minhag is that anyone who wants may say Kaddish even if that means it will be a number of people reciting Kaddish together.<ref> Kaf HaChaim 132:16, Chazon Ovadia (Aveilut v. 1 p. 334). The Chatam Sofer YD 2:345 records this as the Sephardic minhag as well.</ref> For a discussion on the Ashkenazic minhag see [http://www.torahmusings.com/2014/01/may-multiple-people-say-kaddish-simultaneously/ Rabbi Aryeh Lebowitz]. Many Ashkenazim have adopted the Sephardic minhag.<ref>Chazon Ovadia citing Tzitz Eliezer 9:15:2 and Gesher Hachaim p. 333.</ref>
# As to whether a woman may say kaddish, it depends on the minhag of each place.<ref>The Pitchei Teshuva 376:3 cites the Chavot Yair 222 as holding that theoretically women could say kaddish but it isn't the practice and shouldn't be encouraged. Rav Hershel Schachter (B'ikvei Hatzon p. 24 no. 5) quotes Rav Soloveitchik as saying that it depends on the minhag and would be okay in places where it is common, though he adds it may only be said in a place where there is a minyan of men. Chazon Ovadia (Aveilut v. 1 p. 356) holds that a woman may not say it in shul but only at home after a minyan of men finishes learning. See Rav Yosef Eliyahu Henkin in [http://www.otzar.org/wotzar/book.aspx?144269&pageid=P0019 Teshuvot Ivra Siman 6], Rav Moshe Feinstein in Iggerot Moshe, Vol. 8, O.C. 5:12b, Rav Yitzchak Yaakov Weiss in Minchat Yitzchak 4:30), and Rav Yehuda Henkin's [http://www.daat.ac.il/he-il/tfila/mitpalel/kadish-yetoma/henkin-legufo.htm brief overview of the history of the subject].
Additionally, see Rabbi Reuven Fink's article "The Recital of Kaddish by Women" in the
RJJ's Journal of Halacha and Contemporary Society (XXXI, Spring 1996)</ref>
# A child younger than bar mitzvah may not say Kaddish and Barchu for the congregation except for the Kaddish Yatom at the end of davening.<ref>Mishna Brurah 55:4, Mishna Brurah 132:10</ref> According to Sephardim, it is proper to have an adult say it along with the child.<ref>Kaf Hachaim 55:19 holds that a child should only say it if an adult says it along with him. Chazon Ovadia (Aveilut v. 1 p. 354) holds that the child can say it alone but it is proper to have an adult say it along with him. </ref>
## A child may say kaddish after learning.<ref>Chazon Ovadia (Aveilut v. 1 p. 354)</ref>
# The practice is to say Kaddish for 11 months after a parent passes away and not 12 so that people don't think that the parent was a wicked person and is judged in Gehinom for the full 12 months.<ref>Rama 376:4. See Shiurei Bracha 376:8 who writes that based on the Arizal one should say Kaddish for 12 months but of what people will think it is sufficient to stop a week early and just say it for 11 months and 3 weeks.</ref> The Sephardic minhag is to stop the first week of the twelfth month and pick up until the end of the month.<ref>Chazon Ovadia (Aveilut v. 1 p. 336)</ref>
#A person can recite kaddish for two people according to most poskim.<ref>Shulchan Aruch Hakatzar v. 1 p. 240 cites Ranach 1:77, Shalmei Tizbur 460, Bear Heitev 132:5, Machasit Hashekel 132:2, Dovev Meisharim 2:15, Kaf Hachaim 55:29, Bear Moshe 5:97, Minchat Yitzchak 3:144:1, Gesher Hachaim v. 1 p. 326, Maharsham 2:29. However, Igrot Moshe YD 1:254 holds that if someone accepted to say kaddish for multiple people he needs to recite a separate kaddish for each one.</ref>
# A mourner or someone hired to recite kaddish should recite the kaddish at least once a day when possible.<Ref>Igrot Moshe YD 1:254</ref>

==Requirements for Kaddish==
# One may only say Kaddish in a congregation of 10 men above the age of [[Bar Mitzvah]].<ref>Kitzur Shulchan Aruch 15:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 1, Kitzur Shulchan Aruch of Rav Mordechai Eliyahu 15:1</ref> The person saying Kaddish is included in the [[minyan]], meaning that there has to be 9 people listening to Kaddish besides for the one saying Kaddish.<ref>Kitzur Shulchan Aruch 15:7</ref>
# If one cannot find ten men, it is permissible to use one katan, 9 or 10 years old and who has therefore reached the age of [[chinuch]], for it is better than completely nullifying Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 1 </ref>
# One is required to have the majority of the [[minyan]] of 10 men be able to answer one's Kaddish in order to recite Kaddish. There may be up to four people in a congregation of ten, who are not able to answer one's Kaddish, due to them being engaged in reciting [[Shmoneh Esrei]].<ref>Kitzur Shulchan Aruch 15:7, Ben Ish Chai, Perashat Vayechi, 5</ref>
# If one began Kaddish with 10 men and one left, one may nonetheless finish Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 7 </ref>
# One need not be meticulous and strict in making sure that everyone in the [[minyan]] has 2 pubic hairs.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 11 </ref>
# If there are 10 men and one of the [[minyan]] is unable to answer to Kaddish, Kaddish may nonetheless be recited.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 12 </ref>
# If there are 10 men and one of them is sleeping, Kaddish may nonetheless be recited. Nevertheless, one should wake up the sleeper.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 12 </ref>
# A deaf man and a mute man may be counted for a [[minyan]], however, a deaf mute man is treated as a katan with regard to [[minyan]].<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 14 </ref>
===Minyan Shows Up Late===
# If there wasn’t a minyan during the learning and the minyan came afterwards it is proper to repeat a line of learning before the Kaddish.<ref>Magen Avraham 69:4 writes that you need the minyan to be present when the learning is taking place. Mishna Brurah 55:2 cites that the Taz disagrees but Gra follows the Magen Avraham. He advises being strict.</ref>
# If there wasn’t a minyan during Ashrei or Pesukei Dzimrah and the minyan came afterwards it is proper to recite three pesukim as a congregation before the Kaddish but many are lenient to just start Kaddish without saying three pesukim.<ref>Magen Avraham 69:4 holds that if the minyan appears only after learning they can’t say kaddish. Mishna Brurah 55:2 cites this Magen Avraham as well as the Taz who disagrees. He writes that it is proper to always repeat three pesukim before starting kaddish. Finally, he quotes the Pri Megadim M”Z 55:3 that for chatzi kaddish even the Magen Avraham agrees with the Taz. Mishna Brurah 53:11 says initially he should be strict for the Magen Avraham even in the case of a chatzi kaddish. Darkei Moshe 53:1 implies like the Pri Megadim.</ref>

==When Kaddish May Be Said==
# If there is no [[minyan]] by the time the congregation reaches the end of [[Pesukei DeZimrah]], one should wait for a [[minyan]] prior to saying Yishtabach. If one says Yishtabach and only gets a [[minyan]] afterwards, the congregation should not say Kaddish until it first says some pesukim.<ref>Kitzur Shulchan Aruch 15:1</ref>
# A congregation may learn pesukim of Torah and then say "kaddish yehe shelama".<ref> BI"H, Vayechi, 9 </ref>
# A congregation may learn words of the Oral Torah and then say "kaddish al yisrael".<ref> BI"H, Vayechi, 8 </ref>
===If Kaddish was Recited Mistakenly===
# On Friday night, if a congregation mistakenly said kaddish titkabel after shemona esrei before Vayichulu and Mein Sheva they would say Vayichulu and Mein Sheva after the kaddish and then say kaddish titkabel afterwards since the Mein Sheva is a conclusion of the tefillah and requires a kaddish titkabel afterwards.<ref>Igrot Moshe 4:70:13. [https://www.ykr.org.il/modules/Ask/answer/16021 Rav Yitzchak Mazuz] writes that this depends on the dispute in Mishna Brurah 693:1.</ref>
# At Shacharit, if a congregation mistakenly said after tachanun kaddish titkabel, according to Sephardim, they should say after ashrei and uva letzion the kaddish titkabel<ref>Rav Shlomo Mazuz in Simchat Cohen OC 28, Yalkut Yosef (Tefillah v. 2 132:8). Yalkut Yosef explains that it makes sense to say titkabel again after uva letzion since the uva letzion includes kedusha and several tefillot. This is connected to the opinion of the Eliyah Rabba 693:5.</ref>, while according to Ashkenazim they should say full kaddish without titkabel.<ref>Bet Shlomo (responsa 52), Chelek Levi 48, Rivevot Efraim 6:65, Yesodei Yeshurun (v. 1 p. 240), Ishei Yisrael 26:5. Bet Shlomo and all the others also connect this with the dispute regarding Purim night and says that the Ashkenazic minhag is like the Magen Avraham.</ref> If the Shaliach Tzibbur mistakenly said kaddish shalem without titkabel after tachanun then after uva letzion he should say kaddish shalem with titkabel.<ref>Ishei Yisrael 26:5</ref>
# On a day with mussaf the shalach tzibbur should say kaddish titkabel after shacharit or if there's hallel after hallel. Then again he should say kaddish titkabel after mussaf.<ref>Ishei Yisrael 26:10</ref>
# On Motzei Shabbat, if a congregation recited kaddish titkabel after Shemona Esrei and then said [[Uva Letzion]] according to Ashkenazim they should say kaddish without titkabel afterwards.<ref>Rivevot Efraim 2:125:8 writes that since they already said kaddish titkabel on the shemona esrei they should just recite a full kaddish without titkabel after uva letzion. He compares it to the machloket between the Eliyah Rabba and Magen Avraham 693:1. Since the Ashekanzic minhag is like the Magen Avraham they should said kaddish without titkabel. However, Mishneh Halachot 6:16 writes that in this case only a half kaddish should be recited since titkabel is specifically for shemona esrei. His proof is the Levush 55:1 who writes that kaddish titkabel was instituted specifically to be said after shemona esrei. His only limitation of the Levush is selichot where we say titkabel at the end even though there was no shemona esrei. See Bet Shlomo 52 who disregards the idea of only saying half kaddish and is in favor of saying full kaddish because ashrei and uva letzion is no worse than shir shel yom.
[https://www.ykr.org.il/modules/Ask/answer/16021 Rav Yitzchak Mazuz] writes that this depends on the dispute in Mishna Brurah 693:1.</ref>
# On Chanuka, if a congregation mistakenly said kaddish titkabel after Hallel then after kriyat hatorah and uva letzion, according to Ashkenazim they should say full kaddish without titkabel and according to Sephardim kaddish titkabel.<ref>Otzar Halachot (Moadim v. 2 p. 58) based on Bet Shlomo 2:52</ref>
# If a congregation forgot to say kaddish titkabel after uva letzion they should still say it after shir shel yom or aleinu.<ref>Otzar Halachot (v. 1 p. 75), Ishei Yisrael 26:11</ref>
# On Purim night there are three opinions about how to arrange the kaddishim: Some say that after shemona esrei a full kaddish with titkabel is said and after uva letzion a full kaddish without titkabel is said. Ashkenazim follow this opinion. Some say that both should be kaddish with titkabel. Lastly, some say that the first one is a half kaddish and second is kaddish with titkabel. Sephardim follow this opinion.<ref>
* On Purim night the Magen Avraham (Introduction to 693) writes that they should say kaddish titkabel after shemona esrei and then full kaddish without titkabel (yehey shlamah) after the megillah and uva letzion. Eliya Rabba 693:5 argues that they should say kaddish titkabel after shemona esrei and again after the megillah and uva letzion because the uva letzion includes several tefillot. Mishna Brurah 693:1 quotes both opinions. The Bet Shlomo 52 and Piskei Teshuvot 693:1 write that the Ashkenazic minhag is like the Magen Avraham.
* The Levush 693:1 holds that the kaddish after shemona esrei should be an incomplete kaddish and the kaddish after the megillah and uva letzion should be a complete one. This fits with the Levush 55:1 who writes that in Shacharit kaddish titkabel is really recited for shemona esrei but it is delayed to be said after uva letzion so that it includes the tefillot in uva letzion. Kaf Hachaim 693:1 quotes others who follow the Levush regarding Purim night. Yalkut Yosef 693:4 writes that the Sephardic minhag follows the Levush.</ref>

==Answering Kaddish==
# It is proper to wait a little bit in between answering "[[amen]]" and "yehe sheme raba" when answering to Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of answering to kaddish, seif 11 </ref>
# A person should answer Kaddish even if it is from another minyan and he already prayed or is going to pray.<ref>Yalkut Yosef Tefillin 25:60 p. 374</ref>

==Proper Practices of the Congregation during Kaddish==
# One should face Eretz Yisrael during the recitation of Kaddish.<ref> Machzor Vitri Siman 278 </ref>
# The congregants should listen carefully and answer appropriately with kavana.<ref>Shulchan Aruch O.C. 56:1, Kitzur Shulchan Aruch 15:5</ref>
## It is a grievous sin to talk during Kaddish.<ref>Mishna Brurah 56:1</ref>
## It is forbidden to learn even in one's mind during Kaddish. Instead a person should concentrate on the Kaddish.<Ref>Pri Chadash 68:1, Mishna Brurah 68:3, Mishna Brurah 56:1</ref>
## It is forbidden to daven during the middle of Kaddish until the end of the Chatzi Kaddish.<ref>Rav Moshe Feinstein in Shemaytata Dmoshe (56:5, v. 1 p. 433) writes that a person should stop davening and listen to kaddish to answer amen. However, Rav Nevinsal in Byitzchak Yikareh 56:1 writes that it is permitted to daven quietly after they completed the part of Kaddish that is Chatzi Kaddish because the rest is only a minhag. (Halichot Chaim 1:80 p. 35 quotes Rav Chaim Kanievsky as saying that it is permitted to continue to daven pesukei dzimrah or the like and only answer amen and amen yehey shemey rabba.)</ref>
## It is improper to fold one's tallit in the middle of Kaddish.<ref>Mishna Brurah 25:56</ref>
# Anyone who answers "[[Amen]], Yehey Sheme Rabba..." with all of his strength and kavana, will have any heavenly bad decree against him nullified.<ref>Kitzur Shulchan Aruch 15:5</ref>
# Just like one does not walk in front of someone who is praying, so too one should not walk in front of someone who is reciting Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 2; Ben Ish Chai (Vayechi, 10) </ref>
# If Kaddish began while one was standing, he/she should remain standing until after answering "[[Amen]] yehe sheme raba..." <ref> Ben Ish Chai (Vayechi, 8) </ref>
# The Sephardic custom is to respond "Amen yehe sheme raba..." until the word "Be'alma," and one should not answer "Amen" after the Chazzan says "Berich hu" unless one has completed the full response.<ref> Ben Ish Chai, Vayehi, 2; Rav Pealim, chelek 2, 13 </ref>

== Practices of the Chazan during Kaddish ==

# The minhag is that the Chazan bows during Kaddish when he says the words:
## תתקבל,
## יהא שמא רבא,
## יתברך,
## בריך הוא,
## אמן (אחר דאמירן בעלמא).<ref>Shulchan Aruch O.C. 56:4</ref>
## Some don't have the minhag to bow during Kaddish.<ref>Biur Hagra 56:4</ref>
# Many poskim hold that the Chazan takes three steps back during oseh shalom for all kaddishim.<ref>Yabia Omer 5:9</ref>
# Regarding bowing during oseh shalom, most poskim<ref>Peninei Halacha (Tefillah 23:11 p. 350) and Tikkun Derech Hachayim 28:10</ref> hold that the shaliach tzibbur should first bow to his left and then to his right, just like the practice is after Shemona Esrei. This is implied by the rishonim as well.<ref>Mordechai (Brachot 4:111) and Trumat Hadeshen 13 imply that these bows are left and then right like the end of shemona esrei.</ref> However, the Chabad and Moroccan minhag is to bow to the right first for these bows at the end of kaddish. The reason is that it isn't similar to the bows at the end of Shemona Esrei. Only at the end of Shemona Esrei he is taking leave of Hashem he first bows his left, the right side of Hashem, but for Kaddish this isn't necessary.<ref>Sefer Haminhagim (Minhagei Chabad p. 6) writes that the Chabad minhag is to bow to the right first. Piskei Teshuvot (56 fnt. 122) supports that practice because the bows at the end of kaddish aren't similar to the bows at the end of Shemona Esrei. Siddur Avoteynu (Nusach Morocco, p. 127) also writes that the Moroccan minhag is to bow to the right first.</ref> See the full topic: [[Turning to the Right and Left]].

==Sources==
<references/>

{{Prayers}}
[[Category:Prayer]]

Kaddish

2026-06-11T16:11:41Z

YitzchakSultan1: /* When Kaddish is Reciting during Davening */

Kaddish is a very lofty prayer in which we pray for the name of God to be exalted and increased in the world.<ref>Mekor Chaim 5 siman 79 p 421</ref>

==5 Different Types of Kaddish==
# Half Kaddish (Chatzi Kaddish)--this is the shortest of all of the Kaddishes ending with the words "da'amiran bialma vi'imru amen." This Kaddish is recited as a break between different parts of the service.
# The Mourners' Kaddish (Kadish Yatom)--this Kaddish is the same as the Half Kaddish with the additional insertions of the lines "Yehei shlama..." and "Oseh shalom..." This Kaddish is recited during the 11th month period following the passing of a parent and on the parent's [[Yahrzeit]].
# The Full Kaddish (Kadish Shalem)--the same as the Mourners Kaddish with the additional line "Titkabel..." In this line we ask Hashem to accept the prayers of all of the Jewish people. This Kaddish is recited at the conclusion of [[Chazarat Hashatz]] and [[Chodesh_Elul|Slichot]].
# The Rabbis' Kaddish (Kaddish Derabanan)--is the same as the Mourners' Kaddish with the added line "Al Yisrael..."
# The Final Kaddish (Kaddish De'itchadeta)--is similar to the Rabbis' Kaddish with the insertion "Be'alma di'itchadeta..." in place of "be'alma di'bera chirutei ve'yamlich malchutei." This Kaddish is recited at a [[Siyum Masechet]] as well as at a funeral.<ref>According to Yalkut Yosef Tefillah vol.1 56:33 and vol. 2 110:17, the proper Nusach for Sephardim is "ילקוט יוסף פסוקי דזמרה וקריאת שמע סימן נו - דין עניית הקדיש על ידי הקהל ועוד מדיני הקדיש
דהוא עתיד לחדתא עלמא, ולאחיא מתיא, ולשכללא היכלא, ולמפרק חייא, ולמבנה קרתא דירושלם, ולמעקר פולחנא נוכראה מארעא, ולאתבא פלחנא יקירא דשמיא להדרה וזיוה ויקרה, ויצמח פורקניה ויקרב משיחיה. בחייכון וכו'"</ref>
===Kaddish Derabbanan===
# Kaddish Derabbanan is recited after learning Torah Shebaal Peh while a minyan is present.<ref>Magen Avraham 69:4 quotes the Lechem Chamudot who says that even if only three or two people are learning they can say Kaddish Derabbanan afterwards. Biur Halacha 155 s.v. veyikva writes that you can say Kaddish Derabbanan even if only one person was learning.</ref>

==When Kaddish is Reciting during Davening==
# At Shacharit, Half Kaddish is recited after Pesukei Dzimra and Tachanun. Full Kaddish with Titkabel is said after Uva Letzion. Kaddish Yatom is recited after Aleinu.<ref>Levush 55:1 explains that since Shemona Esrei is a separate mitzvah it deserves a Kaddish after Tachanun. Aleinu includes pesukim and deserves a Kaddish afterwards. Additionally, Kaddish with Titkabel is always recited after Shemona Esrei. Mishna Brurah 55:2 and 132:10 cites this levush.</ref>
# At Mincha, Half Kaddish is recited after Ashrei and Full Kaddish after Tachanun.<ref>Levush 55:1 explains that there is Kaddish after Ashrei since it is a mitzvah to be said and Titkabel after Shemona Esrei. Mishna Brurah 55:2 writes that the kaddish after ashrei is like any kaddish after pesukim.</ref>
# At Arvit, Half Kaddish is recited after Birchot Kriyat Shema.<ref>Levush 55:1</ref>
# Altogether that's 7 Kaddishim a day and all of them follow the recitation of psukim or a complete mitzvah:
## Half Kaddish: After the psukim of Psukei Dzimra before Yishtabach.
## Half Kaddish: After Shemona Esrei, Tachananun or Hallel before Kriyat Hatorah or Ashrei.
## Kaddish Titkabel: After Ashrei and Uva Letzion before Alenu or Shir Shel Yom.
## Kaddish Yatom: After Alenu.<ref>This Kaddish isn't part of the original 3 Kaddishim of Shacharit. The original 3 were after Psukei Dzimra, Tachanun, and Uva Letzion. Mishna Brurah 132:10 explains that Kaddish was designated for mourners to give a chance to mourners to recite Kaddish. Really the main time for a mourner to say Kaddish is when he's a Shaliach Tzibur and recites these 3 kaddishim for the congregation. However, not everyone is able to be the Shaliach Tzibur. To enable those people to be able to recite Kaddish for their loved ones who passed away, this Kaddish was added. </ref>
## Half Kaddish: After the psukim of Ashrei before Shemona Esrei of Mincha.
## Kaddish Titkabel: After Shemona Esrei of Mincha and Tachananun before Alenu.
## Half Kaddish: After the psukim of Baruch Hashem L'olam before Shemona Esrei of Maariv.<ref>Levush 55:1 writes that there is a kaddish for finishing reciting psukim or Shemona Esrei which is a mitzvah in its own right. </ref>[[File:Timeline kaddish.png|frameless]]

==Who Should Say Kaddish==
# The midrashim<ref>Kol Bo (cited by Bet Yosef 376) cites a midrash where Rebbe went a person who was stuck outside the next world until his son would say Kaddish or read the Haftorah for his merit. The Gra 376:6 cites other sources which cite the midrash.</ref> speak of how a child saying Kaddish for a parent, father or mother, could save the parent from a harsh judgement in heaven. The Kabbalists explain that the child saying Kaddish also elevates the level of the parent in heaven.<ref>Chazon Ovadia (Aveilut v. 1 p. 349) citing the Arizal (Shaar Hakavanot Drush Hakaddish 15b)</ref> Therefore, the minhag is to say Kaddish for a parent as well as get the Aliyah of Maftir and to pray as the Shaliach Tzibur especially for [[Arvit]].<ref>Rama YD 376:4, Kitzur Shulchan Aruch 26:1</reF>
# If a person’s parent passes away he should say kaddish for them even if the other parent is alive. If the mother passed away and the father doesn’t want his son to say kaddish for his mother while he’s alive, although it is best to convince him otherwise, the son should listen to his father. However, if a father passed away and the mother doesn’t want the son to say kaddish for his father while she’s alive he should try to convince her otherwise but if he can’t he doesn’t have to listen to her.<Ref>Chazon Ovadia (Aveilut v. 1 p. 338)</ref>
# Although we say Kaddish and [[prayers]] in the merit of our parents, the primary merit for parents is that a child follows in the just and proper way.<ref>Kitzur Shulchan Aruch 26:22</ref>
# It is permissible to recite Kaddish in memory of a non-Jew as long as the one who you are saying it for was a moral individual. A convert should say Kaddish for his parents.<ref> Sh"t Yechave Daat 6:60, Chazon Ovadia (Aveilut v. 1 p. 358) </ref>
# The Sephardic minhag is that anyone who wants may say Kaddish even if that means it will be a number of people reciting Kaddish together.<ref> Kaf HaChaim 132:16, Chazon Ovadia (Aveilut v. 1 p. 334). The Chatam Sofer YD 2:345 records this as the Sephardic minhag as well.</ref> For a discussion on the Ashkenazic minhag see [http://www.torahmusings.com/2014/01/may-multiple-people-say-kaddish-simultaneously/ Rabbi Aryeh Lebowitz]. Many Ashkenazim have adopted the Sephardic minhag.<ref>Chazon Ovadia citing Tzitz Eliezer 9:15:2 and Gesher Hachaim p. 333.</ref>
# As to whether a woman may say kaddish, it depends on the minhag of each place.<ref>The Pitchei Teshuva 376:3 cites the Chavot Yair 222 as holding that theoretically women could say kaddish but it isn't the practice and shouldn't be encouraged. Rav Hershel Schachter (B'ikvei Hatzon p. 24 no. 5) quotes Rav Soloveitchik as saying that it depends on the minhag and would be okay in places where it is common, though he adds it may only be said in a place where there is a minyan of men. Chazon Ovadia (Aveilut v. 1 p. 356) holds that a woman may not say it in shul but only at home after a minyan of men finishes learning. See Rav Yosef Eliyahu Henkin in [http://www.otzar.org/wotzar/book.aspx?144269&pageid=P0019 Teshuvot Ivra Siman 6], Rav Moshe Feinstein in Iggerot Moshe, Vol. 8, O.C. 5:12b, Rav Yitzchak Yaakov Weiss in Minchat Yitzchak 4:30), and Rav Yehuda Henkin's [http://www.daat.ac.il/he-il/tfila/mitpalel/kadish-yetoma/henkin-legufo.htm brief overview of the history of the subject].
Additionally, see Rabbi Reuven Fink's article "The Recital of Kaddish by Women" in the
RJJ's Journal of Halacha and Contemporary Society (XXXI, Spring 1996)</ref>
# A child younger than bar mitzvah may not say Kaddish and Barchu for the congregation except for the Kaddish Yatom at the end of davening.<ref>Mishna Brurah 55:4, Mishna Brurah 132:10</ref> According to Sephardim, it is proper to have an adult say it along with the child.<ref>Kaf Hachaim 55:19 holds that a child should only say it if an adult says it along with him. Chazon Ovadia (Aveilut v. 1 p. 354) holds that the child can say it alone but it is proper to have an adult say it along with him. </ref>
## A child may say kaddish after learning.<ref>Chazon Ovadia (Aveilut v. 1 p. 354)</ref>
# The practice is to say Kaddish for 11 months after a parent passes away and not 12 so that people don't think that the parent was a wicked person and is judged in Gehinom for the full 12 months.<ref>Rama 376:4. See Shiurei Bracha 376:8 who writes that based on the Arizal one should say Kaddish for 12 months but of what people will think it is sufficient to stop a week early and just say it for 11 months and 3 weeks.</ref> The Sephardic minhag is to stop the first week of the twelfth month and pick up until the end of the month.<ref>Chazon Ovadia (Aveilut v. 1 p. 336)</ref>
#A person can recite kaddish for two people according to most poskim.<ref>Shulchan Aruch Hakatzar v. 1 p. 240 cites Ranach 1:77, Shalmei Tizbur 460, Bear Heitev 132:5, Machasit Hashekel 132:2, Dovev Meisharim 2:15, Kaf Hachaim 55:29, Bear Moshe 5:97, Minchat Yitzchak 3:144:1, Gesher Hachaim v. 1 p. 326, Maharsham 2:29. However, Igrot Moshe YD 1:254 holds that if someone accepted to say kaddish for multiple people he needs to recite a separate kaddish for each one.</ref>
# A mourner or someone hired to recite kaddish should recite the kaddish at least once a day when possible.<Ref>Igrot Moshe YD 1:254</ref>

==Requirements for Kaddish==
# One may only say Kaddish in a congregation of 10 men above the age of [[Bar Mitzvah]].<ref>Kitzur Shulchan Aruch 15:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 1, Kitzur Shulchan Aruch of Rav Mordechai Eliyahu 15:1</ref> The person saying Kaddish is included in the [[minyan]], meaning that there has to be 9 people listening to Kaddish besides for the one saying Kaddish.<ref>Kitzur Shulchan Aruch 15:7</ref>
# If one cannot find ten men, it is permissible to use one katan, 9 or 10 years old and who has therefore reached the age of [[chinuch]], for it is better than completely nullifying Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 1 </ref>
# One is required to have the majority of the [[minyan]] of 10 men be able to answer one's Kaddish in order to recite Kaddish. There may be up to four people in a congregation of ten, who are not able to answer one's Kaddish, due to them being engaged in reciting [[Shmoneh Esrei]].<ref>Kitzur Shulchan Aruch 15:7, Ben Ish Chai, Perashat Vayechi, 5</ref>
# If one began Kaddish with 10 men and one left, one may nonetheless finish Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 7 </ref>
# One need not be meticulous and strict in making sure that everyone in the [[minyan]] has 2 pubic hairs.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 11 </ref>
# If there are 10 men and one of the [[minyan]] is unable to answer to Kaddish, Kaddish may nonetheless be recited.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 12 </ref>
# If there are 10 men and one of them is sleeping, Kaddish may nonetheless be recited. Nevertheless, one should wake up the sleeper.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 12 </ref>
# A deaf man and a mute man may be counted for a [[minyan]], however, a deaf mute man is treated as a katan with regard to [[minyan]].<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 14 </ref>
===Minyan Shows Up Late===
# If there wasn’t a minyan during the learning and the minyan came afterwards it is proper to repeat a line of learning before the Kaddish.<ref>Magen Avraham 69:4 writes that you need the minyan to be present when the learning is taking place. Mishna Brurah 55:2 cites that the Taz disagrees but Gra follows the Magen Avraham. He advises being strict.</ref>
# If there wasn’t a minyan during Ashrei or Pesukei Dzimrah and the minyan came afterwards it is proper to recite three pesukim as a congregation before the Kaddish but many are lenient to just start Kaddish without saying three pesukim.<ref>Magen Avraham 69:4 holds that if the minyan appears only after learning they can’t say kaddish. Mishna Brurah 55:2 cites this Magen Avraham as well as the Taz who disagrees. He writes that it is proper to always repeat three pesukim before starting kaddish. Finally, he quotes the Pri Megadim M”Z 55:3 that for chatzi kaddish even the Magen Avraham agrees with the Taz. Mishna Brurah 53:11 says initially he should be strict for the Magen Avraham even in the case of a chatzi kaddish. Darkei Moshe 53:1 implies like the Pri Megadim.</ref>

==When Kaddish May Be Said==
# If there is no [[minyan]] by the time the congregation reaches the end of [[Pesukei DeZimrah]], one should wait for a [[minyan]] prior to saying Yishtabach. If one says Yishtabach and only gets a [[minyan]] afterwards, the congregation should not say Kaddish until it first says some pesukim.<ref>Kitzur Shulchan Aruch 15:1</ref>
# A congregation may learn pesukim of Torah and then say "kaddish yehe shelama".<ref> BI"H, Vayechi, 9 </ref>
# A congregation may learn words of the Oral Torah and then say "kaddish al yisrael".<ref> BI"H, Vayechi, 8 </ref>
===If Kaddish was Recited Mistakenly===
# On Friday night, if a congregation mistakenly said kaddish titkabel after shemona esrei before Vayichulu and Mein Sheva they would say Vayichulu and Mein Sheva after the kaddish and then say kaddish titkabel afterwards since the Mein Sheva is a conclusion of the tefillah and requires a kaddish titkabel afterwards.<ref>Igrot Moshe 4:70:13. [https://www.ykr.org.il/modules/Ask/answer/16021 Rav Yitzchak Mazuz] writes that this depends on the dispute in Mishna Brurah 693:1.</ref>
# At Shacharit, if a congregation mistakenly said after tachanun kaddish titkabel, according to Sephardim, they should say after ashrei and uva letzion the kaddish titkabel<ref>Rav Shlomo Mazuz in Simchat Cohen OC 28, Yalkut Yosef (Tefillah v. 2 132:8). Yalkut Yosef explains that it makes sense to say titkabel again after uva letzion since the uva letzion includes kedusha and several tefillot. This is connected to the opinion of the Eliyah Rabba 693:5.</ref>, while according to Ashkenazim they should say full kaddish without titkabel.<ref>Bet Shlomo (responsa 52), Chelek Levi 48, Rivevot Efraim 6:65, Yesodei Yeshurun (v. 1 p. 240), Ishei Yisrael 26:5. Bet Shlomo and all the others also connect this with the dispute regarding Purim night and says that the Ashkenazic minhag is like the Magen Avraham.</ref> If the Shaliach Tzibbur mistakenly said kaddish shalem without titkabel after tachanun then after uva letzion he should say kaddish shalem with titkabel.<ref>Ishei Yisrael 26:5</ref>
# On a day with mussaf the shalach tzibbur should say kaddish titkabel after shacharit or if there's hallel after hallel. Then again he should say kaddish titkabel after mussaf.<ref>Ishei Yisrael 26:10</ref>
# On Motzei Shabbat, if a congregation recited kaddish titkabel after Shemona Esrei and then said [[Uva Letzion]] according to Ashkenazim they should say kaddish without titkabel afterwards.<ref>Rivevot Efraim 2:125:8 writes that since they already said kaddish titkabel on the shemona esrei they should just recite a full kaddish without titkabel after uva letzion. He compares it to the machloket between the Eliyah Rabba and Magen Avraham 693:1. Since the Ashekanzic minhag is like the Magen Avraham they should said kaddish without titkabel. However, Mishneh Halachot 6:16 writes that in this case only a half kaddish should be recited since titkabel is specifically for shemona esrei. His proof is the Levush 55:1 who writes that kaddish titkabel was instituted specifically to be said after shemona esrei. His only limitation of the Levush is selichot where we say titkabel at the end even though there was no shemona esrei. See Bet Shlomo 52 who disregards the idea of only saying half kaddish and is in favor of saying full kaddish because ashrei and uva letzion is no worse than shir shel yom.
[https://www.ykr.org.il/modules/Ask/answer/16021 Rav Yitzchak Mazuz] writes that this depends on the dispute in Mishna Brurah 693:1.</ref>
# On Chanuka, if a congregation mistakenly said kaddish titkabel after Hallel then after kriyat hatorah and uva letzion, according to Ashkenazim they should say full kaddish without titkabel and according to Sephardim kaddish titkabel.<ref>Otzar Halachot (Moadim v. 2 p. 58) based on Bet Shlomo 2:52</ref>
# If a congregation forgot to say kaddish titkabel after uva letzion they should still say it after shir shel yom or aleinu.<ref>Otzar Halachot (v. 1 p. 75), Ishei Yisrael 26:11</ref>
# On Purim night there are three opinions about how to arrange the kaddishim: Some say that after shemona esrei a full kaddish with titkabel is said and after uva letzion a full kaddish without titkabel is said. Ashkenazim follow this opinion. Some say that both should be kaddish with titkabel. Lastly, some say that the first one is a half kaddish and second is kaddish with titkabel. Sephardim follow this opinion.<ref>
* On Purim night the Magen Avraham (Introduction to 693) writes that they should say kaddish titkabel after shemona esrei and then full kaddish without titkabel (yehey shlamah) after the megillah and uva letzion. Eliya Rabba 693:5 argues that they should say kaddish titkabel after shemona esrei and again after the megillah and uva letzion because the uva letzion includes several tefillot. Mishna Brurah 693:1 quotes both opinions. The Bet Shlomo 52 and Piskei Teshuvot 693:1 write that the Ashkenazic minhag is like the Magen Avraham.
* The Levush 693:1 holds that the kaddish after shemona esrei should be an incomplete kaddish and the kaddish after the megillah and uva letzion should be a complete one. This fits with the Levush 55:1 who writes that in Shacharit kaddish titkabel is really recited for shemona esrei but it is delayed to be said after uva letzion so that it includes the tefillot in uva letzion. Kaf Hachaim 693:1 quotes others who follow the Levush regarding Purim night. Yalkut Yosef 693:4 writes that the Sephardic minhag follows the Levush.</ref>

==Answering Kaddish==
# It is proper to wait a little bit in between answering "[[amen]]" and "yehe sheme raba" when answering to Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of answering to kaddish, seif 11 </ref>
# A person should answer Kaddish even if it is from another minyan and he already prayed or is going to pray.<ref>Yalkut Yosef Tefillin 25:60 p. 374</ref>

==Proper Practices of the Congregation during Kaddish==
# One should face Eretz Yisrael during the recitation of Kaddish.<ref> Machzor Vitri Siman 278 </ref>
# The congregants should listen carefully and answer appropriately with kavana.<ref>Shulchan Aruch O.C. 56:1, Kitzur Shulchan Aruch 15:5</ref>
## It is a grievous sin to talk during Kaddish.<ref>Mishna Brurah 56:1</ref>
## It is forbidden to learn even in one's mind during Kaddish. Instead a person should concentrate on the Kaddish.<Ref>Pri Chadash 68:1, Mishna Brurah 68:3, Mishna Brurah 56:1</ref>
## It is forbidden to daven during the middle of Kaddish until the end of the Chatzi Kaddish.<ref>Rav Moshe Feinstein in Shemaytata Dmoshe (56:5, v. 1 p. 433) writes that a person should stop davening and listen to kaddish to answer amen. However, Rav Nevinsal in Byitzchak Yikareh 56:1 writes that it is permitted to daven quietly after they completed the part of Kaddish that is Chatzi Kaddish because the rest is only a minhag. (Halichot Chaim 1:80 p. 35 quotes Rav Chaim Kanievsky as saying that it is permitted to continue to daven pesukei dzimrah or the like and only answer amen and amen yehey shemey rabba.)</ref>
## It is improper to fold one's tallit in the middle of Kaddish.<ref>Mishna Brurah 25:56</ref>
# Anyone who answers "[[Amen]], Yehey Sheme Rabba..." with all of his strength and kavana, will have any heavenly bad decree against him nullified.<ref>Kitzur Shulchan Aruch 15:5</ref>
# Just like one does not walk in front of someone who is praying, so too one should not walk in front of someone who is reciting Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 2; Ben Ish Chai (Vayechi, 10) </ref>
# If Kaddish began while one was standing, he/she should remain standing until after answering "[[Amen]] yehe sheme raba..." <ref> Ben Ish Chai (Vayechi, 8) </ref>
# The Sephardic custom is to respond "Amen yehe sheme raba..." until the word "Be'alma," and one should not answer "Amen" after the Chazzan says "Berich hu" unless one has completed the full response.<ref> Ben Ish Chai, Vayehi, 2; Rav Pealim, chelek 2, 13 </ref>

== Practices of the Chazan during Kaddish ==

# The minhag is that the Chazan bows during Kaddish when he says the words:
## תתקבל,
## יהא שמא רבא,
## יתברך,
## בריך הוא,
## אמן (אחר דאמירן בעלמא).<ref>Shulchan Aruch O.C. 56:4</ref>
## Some don't have the minhag to bow during Kaddish.<ref>Biur Hagra 56:4</ref>
# Many poskim hold that the Chazan takes three steps back during oseh shalom for all kaddishim.<ref>Yabia Omer 5:9</ref>
# Regarding bowing during oseh shalom, most poskim<ref>Peninei Halacha (Tefillah 23:11 p. 350) and Tikkun Derech Hachayim 28:10</ref> hold that the shaliach tzibbur should first bow to his left and then to his right, just like the practice is after Shemona Esrei. This is implied by the rishonim as well.<ref>Mordechai (Brachot 4:111) and Trumat Hadeshen 13 imply that these bows are left and then right like the end of shemona esrei.</ref> However, the Chabad and Moroccan minhag is to bow to the right first for these bows at the end of kaddish. The reason is that it isn't similar to the bows at the end of Shemona Esrei. Only at the end of Shemona Esrei he is taking leave of Hashem he first bows his left, the right side of Hashem, but for Kaddish this isn't necessary.<ref>Sefer Haminhagim (Minhagei Chabad p. 6) writes that the Chabad minhag is to bow to the right first. Piskei Teshuvot (56 fnt. 122) supports that practice because the bows at the end of kaddish aren't similar to the bows at the end of Shemona Esrei. Siddur Avoteynu (Nusach Morocco, p. 127) also writes that the Moroccan minhag is to bow to the right first.</ref> See the full topic: [[Turning to the Right and Left]].

==Sources==
<references/>

{{Prayers}}
[[Category:Prayer]]

File:Timeline kaddish.png

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YitzchakSultan1:

Kaddish

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YitzchakSultan1: /* When Kaddish is Reciting during Davening */

Kaddish is a very lofty prayer in which we pray for the name of God to be exalted and increased in the world.<ref>Mekor Chaim 5 siman 79 p 421</ref>

==5 Different Types of Kaddish==
# Half Kaddish (Chatzi Kaddish)--this is the shortest of all of the Kaddishes ending with the words "da'amiran bialma vi'imru amen." This Kaddish is recited as a break between different parts of the service.
# The Mourners' Kaddish (Kadish Yatom)--this Kaddish is the same as the Half Kaddish with the additional insertions of the lines "Yehei shlama..." and "Oseh shalom..." This Kaddish is recited during the 11th month period following the passing of a parent and on the parent's [[Yahrzeit]].
# The Full Kaddish (Kadish Shalem)--the same as the Mourners Kaddish with the additional line "Titkabel..." In this line we ask Hashem to accept the prayers of all of the Jewish people. This Kaddish is recited at the conclusion of [[Chazarat Hashatz]] and [[Chodesh_Elul|Slichot]].
# The Rabbis' Kaddish (Kaddish Derabanan)--is the same as the Mourners' Kaddish with the added line "Al Yisrael..."
# The Final Kaddish (Kaddish De'itchadeta)--is similar to the Rabbis' Kaddish with the insertion "Be'alma di'itchadeta..." in place of "be'alma di'bera chirutei ve'yamlich malchutei." This Kaddish is recited at a [[Siyum Masechet]] as well as at a funeral.<ref>According to Yalkut Yosef Tefillah vol.1 56:33 and vol. 2 110:17, the proper Nusach for Sephardim is "ילקוט יוסף פסוקי דזמרה וקריאת שמע סימן נו - דין עניית הקדיש על ידי הקהל ועוד מדיני הקדיש
דהוא עתיד לחדתא עלמא, ולאחיא מתיא, ולשכללא היכלא, ולמפרק חייא, ולמבנה קרתא דירושלם, ולמעקר פולחנא נוכראה מארעא, ולאתבא פלחנא יקירא דשמיא להדרה וזיוה ויקרה, ויצמח פורקניה ויקרב משיחיה. בחייכון וכו'"</ref>
===Kaddish Derabbanan===
# Kaddish Derabbanan is recited after learning Torah Shebaal Peh while a minyan is present.<ref>Magen Avraham 69:4 quotes the Lechem Chamudot who says that even if only three or two people are learning they can say Kaddish Derabbanan afterwards. Biur Halacha 155 s.v. veyikva writes that you can say Kaddish Derabbanan even if only one person was learning.</ref>

==When Kaddish is Reciting during Davening==
# At Shacharit, Half Kaddish is recited after Pesukei Dzimra and Tachanun. Full Kaddish with Titkabel is said after Uva Letzion. Kaddish Yatom is recited after Aleinu.<ref>Levush 55:1 explains that since Shemona Esrei is a separate mitzvah it deserves a Kaddish after Tachanun. Aleinu includes pesukim and deserves a Kaddish afterwards. Additionally, Kaddish with Titkabel is always recited after Shemona Esrei. Mishna Brurah 55:2 and 132:10 cites this levush.</ref>
# At Mincha, Half Kaddish is recited after Ashrei and Full Kaddish after Tachanun.<ref>Levush 55:1 explains that there is Kaddish after Ashrei since it is a mitzvah to be said and Titkabel after Shemona Esrei. Mishna Brurah 55:2 writes that the kaddish after ashrei is like any kaddish after pesukim.</ref>
# At Arvit, Half Kaddish is recited after Birchot Kriyat Shema.<ref>Levush 55:1</ref>
# Altogether that's 7 Kaddishim a day and all of them follow the recitation of psukim or a complete mitzvah:
## Half Kaddish: After the psukim of Psukei Dzimra before Yishtabach.
## Half Kaddish: After Shemona Esrei, Tachananun or Hallel before Kriyat Hatorah or Ashrei.
## Kaddish Titkabel: After Ashrei and Uva Letzion before Alenu or Shir Shel Yom.
## Kaddish Yatom: After Alenu.<ref>This Kaddish isn't part of the original 3 Kaddishim of Shacharit. The original 3 were after Psukei Dzimra, Tachanun, and Uva Letzion. Mishna Brurah 132:10 explains that Kaddish was designated for mourners to give a chance to mourners to recite Kaddish. Really the main time for a mourner to say Kaddish is when he's a Shaliach Tzibur and recites these 3 kaddishim for the congregation. However, not everyone is able to be the Shaliach Tzibur. To enable those people to be able to recite Kaddish for their loved ones who passed away, this Kaddish was added. </ref>
## Half Kaddish: After the psukim of Ashrei before Shemona Esrei of Mincha.
## Kaddish Titkabel: After Shemona Esrei of Mincha and Tachananun before Alenu.
## Half Kaddish: After the psukim of Baruch Hashem L'olam before Shemona Esrei of Maariv.<ref>Levush 55:1 writes that there is a kaddish for finishing reciting psukim or Shemona Esrei which is a mitzvah in its own right. </ref>

==Who Should Say Kaddish==
# The midrashim<ref>Kol Bo (cited by Bet Yosef 376) cites a midrash where Rebbe went a person who was stuck outside the next world until his son would say Kaddish or read the Haftorah for his merit. The Gra 376:6 cites other sources which cite the midrash.</ref> speak of how a child saying Kaddish for a parent, father or mother, could save the parent from a harsh judgement in heaven. The Kabbalists explain that the child saying Kaddish also elevates the level of the parent in heaven.<ref>Chazon Ovadia (Aveilut v. 1 p. 349) citing the Arizal (Shaar Hakavanot Drush Hakaddish 15b)</ref> Therefore, the minhag is to say Kaddish for a parent as well as get the Aliyah of Maftir and to pray as the Shaliach Tzibur especially for [[Arvit]].<ref>Rama YD 376:4, Kitzur Shulchan Aruch 26:1</reF>
# If a person’s parent passes away he should say kaddish for them even if the other parent is alive. If the mother passed away and the father doesn’t want his son to say kaddish for his mother while he’s alive, although it is best to convince him otherwise, the son should listen to his father. However, if a father passed away and the mother doesn’t want the son to say kaddish for his father while she’s alive he should try to convince her otherwise but if he can’t he doesn’t have to listen to her.<Ref>Chazon Ovadia (Aveilut v. 1 p. 338)</ref>
# Although we say Kaddish and [[prayers]] in the merit of our parents, the primary merit for parents is that a child follows in the just and proper way.<ref>Kitzur Shulchan Aruch 26:22</ref>
# It is permissible to recite Kaddish in memory of a non-Jew as long as the one who you are saying it for was a moral individual. A convert should say Kaddish for his parents.<ref> Sh"t Yechave Daat 6:60, Chazon Ovadia (Aveilut v. 1 p. 358) </ref>
# The Sephardic minhag is that anyone who wants may say Kaddish even if that means it will be a number of people reciting Kaddish together.<ref> Kaf HaChaim 132:16, Chazon Ovadia (Aveilut v. 1 p. 334). The Chatam Sofer YD 2:345 records this as the Sephardic minhag as well.</ref> For a discussion on the Ashkenazic minhag see [http://www.torahmusings.com/2014/01/may-multiple-people-say-kaddish-simultaneously/ Rabbi Aryeh Lebowitz]. Many Ashkenazim have adopted the Sephardic minhag.<ref>Chazon Ovadia citing Tzitz Eliezer 9:15:2 and Gesher Hachaim p. 333.</ref>
# As to whether a woman may say kaddish, it depends on the minhag of each place.<ref>The Pitchei Teshuva 376:3 cites the Chavot Yair 222 as holding that theoretically women could say kaddish but it isn't the practice and shouldn't be encouraged. Rav Hershel Schachter (B'ikvei Hatzon p. 24 no. 5) quotes Rav Soloveitchik as saying that it depends on the minhag and would be okay in places where it is common, though he adds it may only be said in a place where there is a minyan of men. Chazon Ovadia (Aveilut v. 1 p. 356) holds that a woman may not say it in shul but only at home after a minyan of men finishes learning. See Rav Yosef Eliyahu Henkin in [http://www.otzar.org/wotzar/book.aspx?144269&pageid=P0019 Teshuvot Ivra Siman 6], Rav Moshe Feinstein in Iggerot Moshe, Vol. 8, O.C. 5:12b, Rav Yitzchak Yaakov Weiss in Minchat Yitzchak 4:30), and Rav Yehuda Henkin's [http://www.daat.ac.il/he-il/tfila/mitpalel/kadish-yetoma/henkin-legufo.htm brief overview of the history of the subject].
Additionally, see Rabbi Reuven Fink's article "The Recital of Kaddish by Women" in the
RJJ's Journal of Halacha and Contemporary Society (XXXI, Spring 1996)</ref>
# A child younger than bar mitzvah may not say Kaddish and Barchu for the congregation except for the Kaddish Yatom at the end of davening.<ref>Mishna Brurah 55:4, Mishna Brurah 132:10</ref> According to Sephardim, it is proper to have an adult say it along with the child.<ref>Kaf Hachaim 55:19 holds that a child should only say it if an adult says it along with him. Chazon Ovadia (Aveilut v. 1 p. 354) holds that the child can say it alone but it is proper to have an adult say it along with him. </ref>
## A child may say kaddish after learning.<ref>Chazon Ovadia (Aveilut v. 1 p. 354)</ref>
# The practice is to say Kaddish for 11 months after a parent passes away and not 12 so that people don't think that the parent was a wicked person and is judged in Gehinom for the full 12 months.<ref>Rama 376:4. See Shiurei Bracha 376:8 who writes that based on the Arizal one should say Kaddish for 12 months but of what people will think it is sufficient to stop a week early and just say it for 11 months and 3 weeks.</ref> The Sephardic minhag is to stop the first week of the twelfth month and pick up until the end of the month.<ref>Chazon Ovadia (Aveilut v. 1 p. 336)</ref>
#A person can recite kaddish for two people according to most poskim.<ref>Shulchan Aruch Hakatzar v. 1 p. 240 cites Ranach 1:77, Shalmei Tizbur 460, Bear Heitev 132:5, Machasit Hashekel 132:2, Dovev Meisharim 2:15, Kaf Hachaim 55:29, Bear Moshe 5:97, Minchat Yitzchak 3:144:1, Gesher Hachaim v. 1 p. 326, Maharsham 2:29. However, Igrot Moshe YD 1:254 holds that if someone accepted to say kaddish for multiple people he needs to recite a separate kaddish for each one.</ref>
# A mourner or someone hired to recite kaddish should recite the kaddish at least once a day when possible.<Ref>Igrot Moshe YD 1:254</ref>

==Requirements for Kaddish==
# One may only say Kaddish in a congregation of 10 men above the age of [[Bar Mitzvah]].<ref>Kitzur Shulchan Aruch 15:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 1, Kitzur Shulchan Aruch of Rav Mordechai Eliyahu 15:1</ref> The person saying Kaddish is included in the [[minyan]], meaning that there has to be 9 people listening to Kaddish besides for the one saying Kaddish.<ref>Kitzur Shulchan Aruch 15:7</ref>
# If one cannot find ten men, it is permissible to use one katan, 9 or 10 years old and who has therefore reached the age of [[chinuch]], for it is better than completely nullifying Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 1 </ref>
# One is required to have the majority of the [[minyan]] of 10 men be able to answer one's Kaddish in order to recite Kaddish. There may be up to four people in a congregation of ten, who are not able to answer one's Kaddish, due to them being engaged in reciting [[Shmoneh Esrei]].<ref>Kitzur Shulchan Aruch 15:7, Ben Ish Chai, Perashat Vayechi, 5</ref>
# If one began Kaddish with 10 men and one left, one may nonetheless finish Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 7 </ref>
# One need not be meticulous and strict in making sure that everyone in the [[minyan]] has 2 pubic hairs.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 11 </ref>
# If there are 10 men and one of the [[minyan]] is unable to answer to Kaddish, Kaddish may nonetheless be recited.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 12 </ref>
# If there are 10 men and one of them is sleeping, Kaddish may nonetheless be recited. Nevertheless, one should wake up the sleeper.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 12 </ref>
# A deaf man and a mute man may be counted for a [[minyan]], however, a deaf mute man is treated as a katan with regard to [[minyan]].<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 14 </ref>
===Minyan Shows Up Late===
# If there wasn’t a minyan during the learning and the minyan came afterwards it is proper to repeat a line of learning before the Kaddish.<ref>Magen Avraham 69:4 writes that you need the minyan to be present when the learning is taking place. Mishna Brurah 55:2 cites that the Taz disagrees but Gra follows the Magen Avraham. He advises being strict.</ref>
# If there wasn’t a minyan during Ashrei or Pesukei Dzimrah and the minyan came afterwards it is proper to recite three pesukim as a congregation before the Kaddish but many are lenient to just start Kaddish without saying three pesukim.<ref>Magen Avraham 69:4 holds that if the minyan appears only after learning they can’t say kaddish. Mishna Brurah 55:2 cites this Magen Avraham as well as the Taz who disagrees. He writes that it is proper to always repeat three pesukim before starting kaddish. Finally, he quotes the Pri Megadim M”Z 55:3 that for chatzi kaddish even the Magen Avraham agrees with the Taz. Mishna Brurah 53:11 says initially he should be strict for the Magen Avraham even in the case of a chatzi kaddish. Darkei Moshe 53:1 implies like the Pri Megadim.</ref>

==When Kaddish May Be Said==
# If there is no [[minyan]] by the time the congregation reaches the end of [[Pesukei DeZimrah]], one should wait for a [[minyan]] prior to saying Yishtabach. If one says Yishtabach and only gets a [[minyan]] afterwards, the congregation should not say Kaddish until it first says some pesukim.<ref>Kitzur Shulchan Aruch 15:1</ref>
# A congregation may learn pesukim of Torah and then say "kaddish yehe shelama".<ref> BI"H, Vayechi, 9 </ref>
# A congregation may learn words of the Oral Torah and then say "kaddish al yisrael".<ref> BI"H, Vayechi, 8 </ref>
===If Kaddish was Recited Mistakenly===
# On Friday night, if a congregation mistakenly said kaddish titkabel after shemona esrei before Vayichulu and Mein Sheva they would say Vayichulu and Mein Sheva after the kaddish and then say kaddish titkabel afterwards since the Mein Sheva is a conclusion of the tefillah and requires a kaddish titkabel afterwards.<ref>Igrot Moshe 4:70:13. [https://www.ykr.org.il/modules/Ask/answer/16021 Rav Yitzchak Mazuz] writes that this depends on the dispute in Mishna Brurah 693:1.</ref>
# At Shacharit, if a congregation mistakenly said after tachanun kaddish titkabel, according to Sephardim, they should say after ashrei and uva letzion the kaddish titkabel<ref>Rav Shlomo Mazuz in Simchat Cohen OC 28, Yalkut Yosef (Tefillah v. 2 132:8). Yalkut Yosef explains that it makes sense to say titkabel again after uva letzion since the uva letzion includes kedusha and several tefillot. This is connected to the opinion of the Eliyah Rabba 693:5.</ref>, while according to Ashkenazim they should say full kaddish without titkabel.<ref>Bet Shlomo (responsa 52), Chelek Levi 48, Rivevot Efraim 6:65, Yesodei Yeshurun (v. 1 p. 240), Ishei Yisrael 26:5. Bet Shlomo and all the others also connect this with the dispute regarding Purim night and says that the Ashkenazic minhag is like the Magen Avraham.</ref> If the Shaliach Tzibbur mistakenly said kaddish shalem without titkabel after tachanun then after uva letzion he should say kaddish shalem with titkabel.<ref>Ishei Yisrael 26:5</ref>
# On a day with mussaf the shalach tzibbur should say kaddish titkabel after shacharit or if there's hallel after hallel. Then again he should say kaddish titkabel after mussaf.<ref>Ishei Yisrael 26:10</ref>
# On Motzei Shabbat, if a congregation recited kaddish titkabel after Shemona Esrei and then said [[Uva Letzion]] according to Ashkenazim they should say kaddish without titkabel afterwards.<ref>Rivevot Efraim 2:125:8 writes that since they already said kaddish titkabel on the shemona esrei they should just recite a full kaddish without titkabel after uva letzion. He compares it to the machloket between the Eliyah Rabba and Magen Avraham 693:1. Since the Ashekanzic minhag is like the Magen Avraham they should said kaddish without titkabel. However, Mishneh Halachot 6:16 writes that in this case only a half kaddish should be recited since titkabel is specifically for shemona esrei. His proof is the Levush 55:1 who writes that kaddish titkabel was instituted specifically to be said after shemona esrei. His only limitation of the Levush is selichot where we say titkabel at the end even though there was no shemona esrei. See Bet Shlomo 52 who disregards the idea of only saying half kaddish and is in favor of saying full kaddish because ashrei and uva letzion is no worse than shir shel yom.
[https://www.ykr.org.il/modules/Ask/answer/16021 Rav Yitzchak Mazuz] writes that this depends on the dispute in Mishna Brurah 693:1.</ref>
# On Chanuka, if a congregation mistakenly said kaddish titkabel after Hallel then after kriyat hatorah and uva letzion, according to Ashkenazim they should say full kaddish without titkabel and according to Sephardim kaddish titkabel.<ref>Otzar Halachot (Moadim v. 2 p. 58) based on Bet Shlomo 2:52</ref>
# If a congregation forgot to say kaddish titkabel after uva letzion they should still say it after shir shel yom or aleinu.<ref>Otzar Halachot (v. 1 p. 75), Ishei Yisrael 26:11</ref>
# On Purim night there are three opinions about how to arrange the kaddishim: Some say that after shemona esrei a full kaddish with titkabel is said and after uva letzion a full kaddish without titkabel is said. Ashkenazim follow this opinion. Some say that both should be kaddish with titkabel. Lastly, some say that the first one is a half kaddish and second is kaddish with titkabel. Sephardim follow this opinion.<ref>
* On Purim night the Magen Avraham (Introduction to 693) writes that they should say kaddish titkabel after shemona esrei and then full kaddish without titkabel (yehey shlamah) after the megillah and uva letzion. Eliya Rabba 693:5 argues that they should say kaddish titkabel after shemona esrei and again after the megillah and uva letzion because the uva letzion includes several tefillot. Mishna Brurah 693:1 quotes both opinions. The Bet Shlomo 52 and Piskei Teshuvot 693:1 write that the Ashkenazic minhag is like the Magen Avraham.
* The Levush 693:1 holds that the kaddish after shemona esrei should be an incomplete kaddish and the kaddish after the megillah and uva letzion should be a complete one. This fits with the Levush 55:1 who writes that in Shacharit kaddish titkabel is really recited for shemona esrei but it is delayed to be said after uva letzion so that it includes the tefillot in uva letzion. Kaf Hachaim 693:1 quotes others who follow the Levush regarding Purim night. Yalkut Yosef 693:4 writes that the Sephardic minhag follows the Levush.</ref>

==Answering Kaddish==
# It is proper to wait a little bit in between answering "[[amen]]" and "yehe sheme raba" when answering to Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of answering to kaddish, seif 11 </ref>
# A person should answer Kaddish even if it is from another minyan and he already prayed or is going to pray.<ref>Yalkut Yosef Tefillin 25:60 p. 374</ref>

==Proper Practices of the Congregation during Kaddish==
# One should face Eretz Yisrael during the recitation of Kaddish.<ref> Machzor Vitri Siman 278 </ref>
# The congregants should listen carefully and answer appropriately with kavana.<ref>Shulchan Aruch O.C. 56:1, Kitzur Shulchan Aruch 15:5</ref>
## It is a grievous sin to talk during Kaddish.<ref>Mishna Brurah 56:1</ref>
## It is forbidden to learn even in one's mind during Kaddish. Instead a person should concentrate on the Kaddish.<Ref>Pri Chadash 68:1, Mishna Brurah 68:3, Mishna Brurah 56:1</ref>
## It is forbidden to daven during the middle of Kaddish until the end of the Chatzi Kaddish.<ref>Rav Moshe Feinstein in Shemaytata Dmoshe (56:5, v. 1 p. 433) writes that a person should stop davening and listen to kaddish to answer amen. However, Rav Nevinsal in Byitzchak Yikareh 56:1 writes that it is permitted to daven quietly after they completed the part of Kaddish that is Chatzi Kaddish because the rest is only a minhag. (Halichot Chaim 1:80 p. 35 quotes Rav Chaim Kanievsky as saying that it is permitted to continue to daven pesukei dzimrah or the like and only answer amen and amen yehey shemey rabba.)</ref>
## It is improper to fold one's tallit in the middle of Kaddish.<ref>Mishna Brurah 25:56</ref>
# Anyone who answers "[[Amen]], Yehey Sheme Rabba..." with all of his strength and kavana, will have any heavenly bad decree against him nullified.<ref>Kitzur Shulchan Aruch 15:5</ref>
# Just like one does not walk in front of someone who is praying, so too one should not walk in front of someone who is reciting Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 2; Ben Ish Chai (Vayechi, 10) </ref>
# If Kaddish began while one was standing, he/she should remain standing until after answering "[[Amen]] yehe sheme raba..." <ref> Ben Ish Chai (Vayechi, 8) </ref>
# The Sephardic custom is to respond "Amen yehe sheme raba..." until the word "Be'alma," and one should not answer "Amen" after the Chazzan says "Berich hu" unless one has completed the full response.<ref> Ben Ish Chai, Vayehi, 2; Rav Pealim, chelek 2, 13 </ref>

== Practices of the Chazan during Kaddish ==

# The minhag is that the Chazan bows during Kaddish when he says the words:
## תתקבל,
## יהא שמא רבא,
## יתברך,
## בריך הוא,
## אמן (אחר דאמירן בעלמא).<ref>Shulchan Aruch O.C. 56:4</ref>
## Some don't have the minhag to bow during Kaddish.<ref>Biur Hagra 56:4</ref>
# Many poskim hold that the Chazan takes three steps back during oseh shalom for all kaddishim.<ref>Yabia Omer 5:9</ref>
# Regarding bowing during oseh shalom, most poskim<ref>Peninei Halacha (Tefillah 23:11 p. 350) and Tikkun Derech Hachayim 28:10</ref> hold that the shaliach tzibbur should first bow to his left and then to his right, just like the practice is after Shemona Esrei. This is implied by the rishonim as well.<ref>Mordechai (Brachot 4:111) and Trumat Hadeshen 13 imply that these bows are left and then right like the end of shemona esrei.</ref> However, the Chabad and Moroccan minhag is to bow to the right first for these bows at the end of kaddish. The reason is that it isn't similar to the bows at the end of Shemona Esrei. Only at the end of Shemona Esrei he is taking leave of Hashem he first bows his left, the right side of Hashem, but for Kaddish this isn't necessary.<ref>Sefer Haminhagim (Minhagei Chabad p. 6) writes that the Chabad minhag is to bow to the right first. Piskei Teshuvot (56 fnt. 122) supports that practice because the bows at the end of kaddish aren't similar to the bows at the end of Shemona Esrei. Siddur Avoteynu (Nusach Morocco, p. 127) also writes that the Moroccan minhag is to bow to the right first.</ref> See the full topic: [[Turning to the Right and Left]].

==Sources==
<references/>

{{Prayers}}
[[Category:Prayer]]

Kaddish

2026-06-11T15:34:22Z

YitzchakSultan1:

Kaddish is a very lofty prayer in which we pray for the name of God to be exalted and increased in the world.<ref>Mekor Chaim 5 siman 79 p 421</ref>

==5 Different Types of Kaddish==
# Half Kaddish (Chatzi Kaddish)--this is the shortest of all of the Kaddishes ending with the words "da'amiran bialma vi'imru amen." This Kaddish is recited as a break between different parts of the service.
# The Mourners' Kaddish (Kadish Yatom)--this Kaddish is the same as the Half Kaddish with the additional insertions of the lines "Yehei shlama..." and "Oseh shalom..." This Kaddish is recited during the 11th month period following the passing of a parent and on the parent's [[Yahrzeit]].
# The Full Kaddish (Kadish Shalem)--the same as the Mourners Kaddish with the additional line "Titkabel..." In this line we ask Hashem to accept the prayers of all of the Jewish people. This Kaddish is recited at the conclusion of [[Chazarat Hashatz]] and [[Chodesh_Elul|Slichot]].
# The Rabbis' Kaddish (Kaddish Derabanan)--is the same as the Mourners' Kaddish with the added line "Al Yisrael..."
# The Final Kaddish (Kaddish De'itchadeta)--is similar to the Rabbis' Kaddish with the insertion "Be'alma di'itchadeta..." in place of "be'alma di'bera chirutei ve'yamlich malchutei." This Kaddish is recited at a [[Siyum Masechet]] as well as at a funeral.<ref>According to Yalkut Yosef Tefillah vol.1 56:33 and vol. 2 110:17, the proper Nusach for Sephardim is "ילקוט יוסף פסוקי דזמרה וקריאת שמע סימן נו - דין עניית הקדיש על ידי הקהל ועוד מדיני הקדיש
דהוא עתיד לחדתא עלמא, ולאחיא מתיא, ולשכללא היכלא, ולמפרק חייא, ולמבנה קרתא דירושלם, ולמעקר פולחנא נוכראה מארעא, ולאתבא פלחנא יקירא דשמיא להדרה וזיוה ויקרה, ויצמח פורקניה ויקרב משיחיה. בחייכון וכו'"</ref>
===Kaddish Derabbanan===
# Kaddish Derabbanan is recited after learning Torah Shebaal Peh while a minyan is present.<ref>Magen Avraham 69:4 quotes the Lechem Chamudot who says that even if only three or two people are learning they can say Kaddish Derabbanan afterwards. Biur Halacha 155 s.v. veyikva writes that you can say Kaddish Derabbanan even if only one person was learning.</ref>

==When Kaddish is Reciting during Davening==
# At Shacharit, Half Kaddish is recited after Pesukei Dzimra and Tachanun. Full Kaddish with Titkabel is said after Uva Letzion. Kaddish Yatom is recited after Aleinu.<ref>Levush 55:1 explains that since Shemona Esrei is a separate mitzvah it deserves a Kaddish after Tachanun. Aleinu includes pesukim and deserves a Kaddish afterwards. Additionally, Kaddish with Titkabel is always recited after Shemona Esrei. Mishna Brurah 55:2 and 132:10 cites this levush.</ref>
# At Mincha, Half Kaddish is recited after Ashrei and Full Kaddish after Tachanun.<ref>Levush 55:1 explains that there is Kaddish after Ashrei since it is a mitzvah to be said and Titkabel after Shemona Esrei. Mishna Brurah 55:2 writes that the kaddish after ashrei is like any kaddish after pesukim.</ref>
# At Arvit, Half Kaddish is recited after Birchot Kriyat Shema.<ref>Levush 55:1</ref>
# Altogether that's 7 Kaddishim a day and all of them follow the recitation of psukim or a complete mitzvah:
## Half Kaddish: After the psukim of Psukei Dzimra before Yishtabach.
## Half Kaddish: After Shemona Esrei, Tachananun or Hallel before Kriyat Hatorah or Ashrei.
## Kaddish Titkabel: After Ashrei and Uva Letzion before Alenu or Shir Shel Yom.
## Kaddish Yatom: After Alenu.
## Half Kaddish: After the psukim of Ashrei before Shemona Esrei of Mincha.
## Kaddish Titkabel: After Shemona Esrei of Mincha and Tachananun before Alenu.
## Half Kaddish: After the psukim of Baruch Hashem L'olam before Shemona Esrei of Maariv.<ref>Levush 55:1 writes that there is a kaddish for finishing reciting psukim or Shemona Esrei which is a mitzvah in its own right. </ref>

==Who Should Say Kaddish==
# The midrashim<ref>Kol Bo (cited by Bet Yosef 376) cites a midrash where Rebbe went a person who was stuck outside the next world until his son would say Kaddish or read the Haftorah for his merit. The Gra 376:6 cites other sources which cite the midrash.</ref> speak of how a child saying Kaddish for a parent, father or mother, could save the parent from a harsh judgement in heaven. The Kabbalists explain that the child saying Kaddish also elevates the level of the parent in heaven.<ref>Chazon Ovadia (Aveilut v. 1 p. 349) citing the Arizal (Shaar Hakavanot Drush Hakaddish 15b)</ref> Therefore, the minhag is to say Kaddish for a parent as well as get the Aliyah of Maftir and to pray as the Shaliach Tzibur especially for [[Arvit]].<ref>Rama YD 376:4, Kitzur Shulchan Aruch 26:1</reF>
# If a person’s parent passes away he should say kaddish for them even if the other parent is alive. If the mother passed away and the father doesn’t want his son to say kaddish for his mother while he’s alive, although it is best to convince him otherwise, the son should listen to his father. However, if a father passed away and the mother doesn’t want the son to say kaddish for his father while she’s alive he should try to convince her otherwise but if he can’t he doesn’t have to listen to her.<Ref>Chazon Ovadia (Aveilut v. 1 p. 338)</ref>
# Although we say Kaddish and [[prayers]] in the merit of our parents, the primary merit for parents is that a child follows in the just and proper way.<ref>Kitzur Shulchan Aruch 26:22</ref>
# It is permissible to recite Kaddish in memory of a non-Jew as long as the one who you are saying it for was a moral individual. A convert should say Kaddish for his parents.<ref> Sh"t Yechave Daat 6:60, Chazon Ovadia (Aveilut v. 1 p. 358) </ref>
# The Sephardic minhag is that anyone who wants may say Kaddish even if that means it will be a number of people reciting Kaddish together.<ref> Kaf HaChaim 132:16, Chazon Ovadia (Aveilut v. 1 p. 334). The Chatam Sofer YD 2:345 records this as the Sephardic minhag as well.</ref> For a discussion on the Ashkenazic minhag see [http://www.torahmusings.com/2014/01/may-multiple-people-say-kaddish-simultaneously/ Rabbi Aryeh Lebowitz]. Many Ashkenazim have adopted the Sephardic minhag.<ref>Chazon Ovadia citing Tzitz Eliezer 9:15:2 and Gesher Hachaim p. 333.</ref>
# As to whether a woman may say kaddish, it depends on the minhag of each place.<ref>The Pitchei Teshuva 376:3 cites the Chavot Yair 222 as holding that theoretically women could say kaddish but it isn't the practice and shouldn't be encouraged. Rav Hershel Schachter (B'ikvei Hatzon p. 24 no. 5) quotes Rav Soloveitchik as saying that it depends on the minhag and would be okay in places where it is common, though he adds it may only be said in a place where there is a minyan of men. Chazon Ovadia (Aveilut v. 1 p. 356) holds that a woman may not say it in shul but only at home after a minyan of men finishes learning. See Rav Yosef Eliyahu Henkin in [http://www.otzar.org/wotzar/book.aspx?144269&pageid=P0019 Teshuvot Ivra Siman 6], Rav Moshe Feinstein in Iggerot Moshe, Vol. 8, O.C. 5:12b, Rav Yitzchak Yaakov Weiss in Minchat Yitzchak 4:30), and Rav Yehuda Henkin's [http://www.daat.ac.il/he-il/tfila/mitpalel/kadish-yetoma/henkin-legufo.htm brief overview of the history of the subject].
Additionally, see Rabbi Reuven Fink's article "The Recital of Kaddish by Women" in the
RJJ's Journal of Halacha and Contemporary Society (XXXI, Spring 1996)</ref>
# A child younger than bar mitzvah may not say Kaddish and Barchu for the congregation except for the Kaddish Yatom at the end of davening.<ref>Mishna Brurah 55:4, Mishna Brurah 132:10</ref> According to Sephardim, it is proper to have an adult say it along with the child.<ref>Kaf Hachaim 55:19 holds that a child should only say it if an adult says it along with him. Chazon Ovadia (Aveilut v. 1 p. 354) holds that the child can say it alone but it is proper to have an adult say it along with him. </ref>
## A child may say kaddish after learning.<ref>Chazon Ovadia (Aveilut v. 1 p. 354)</ref>
# The practice is to say Kaddish for 11 months after a parent passes away and not 12 so that people don't think that the parent was a wicked person and is judged in Gehinom for the full 12 months.<ref>Rama 376:4. See Shiurei Bracha 376:8 who writes that based on the Arizal one should say Kaddish for 12 months but of what people will think it is sufficient to stop a week early and just say it for 11 months and 3 weeks.</ref> The Sephardic minhag is to stop the first week of the twelfth month and pick up until the end of the month.<ref>Chazon Ovadia (Aveilut v. 1 p. 336)</ref>
#A person can recite kaddish for two people according to most poskim.<ref>Shulchan Aruch Hakatzar v. 1 p. 240 cites Ranach 1:77, Shalmei Tizbur 460, Bear Heitev 132:5, Machasit Hashekel 132:2, Dovev Meisharim 2:15, Kaf Hachaim 55:29, Bear Moshe 5:97, Minchat Yitzchak 3:144:1, Gesher Hachaim v. 1 p. 326, Maharsham 2:29. However, Igrot Moshe YD 1:254 holds that if someone accepted to say kaddish for multiple people he needs to recite a separate kaddish for each one.</ref>
# A mourner or someone hired to recite kaddish should recite the kaddish at least once a day when possible.<Ref>Igrot Moshe YD 1:254</ref>

==Requirements for Kaddish==
# One may only say Kaddish in a congregation of 10 men above the age of [[Bar Mitzvah]].<ref>Kitzur Shulchan Aruch 15:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 1, Kitzur Shulchan Aruch of Rav Mordechai Eliyahu 15:1</ref> The person saying Kaddish is included in the [[minyan]], meaning that there has to be 9 people listening to Kaddish besides for the one saying Kaddish.<ref>Kitzur Shulchan Aruch 15:7</ref>
# If one cannot find ten men, it is permissible to use one katan, 9 or 10 years old and who has therefore reached the age of [[chinuch]], for it is better than completely nullifying Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 1 </ref>
# One is required to have the majority of the [[minyan]] of 10 men be able to answer one's Kaddish in order to recite Kaddish. There may be up to four people in a congregation of ten, who are not able to answer one's Kaddish, due to them being engaged in reciting [[Shmoneh Esrei]].<ref>Kitzur Shulchan Aruch 15:7, Ben Ish Chai, Perashat Vayechi, 5</ref>
# If one began Kaddish with 10 men and one left, one may nonetheless finish Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 7 </ref>
# One need not be meticulous and strict in making sure that everyone in the [[minyan]] has 2 pubic hairs.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 11 </ref>
# If there are 10 men and one of the [[minyan]] is unable to answer to Kaddish, Kaddish may nonetheless be recited.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 12 </ref>
# If there are 10 men and one of them is sleeping, Kaddish may nonetheless be recited. Nevertheless, one should wake up the sleeper.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 12 </ref>
# A deaf man and a mute man may be counted for a [[minyan]], however, a deaf mute man is treated as a katan with regard to [[minyan]].<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 14 </ref>
===Minyan Shows Up Late===
# If there wasn’t a minyan during the learning and the minyan came afterwards it is proper to repeat a line of learning before the Kaddish.<ref>Magen Avraham 69:4 writes that you need the minyan to be present when the learning is taking place. Mishna Brurah 55:2 cites that the Taz disagrees but Gra follows the Magen Avraham. He advises being strict.</ref>
# If there wasn’t a minyan during Ashrei or Pesukei Dzimrah and the minyan came afterwards it is proper to recite three pesukim as a congregation before the Kaddish but many are lenient to just start Kaddish without saying three pesukim.<ref>Magen Avraham 69:4 holds that if the minyan appears only after learning they can’t say kaddish. Mishna Brurah 55:2 cites this Magen Avraham as well as the Taz who disagrees. He writes that it is proper to always repeat three pesukim before starting kaddish. Finally, he quotes the Pri Megadim M”Z 55:3 that for chatzi kaddish even the Magen Avraham agrees with the Taz. Mishna Brurah 53:11 says initially he should be strict for the Magen Avraham even in the case of a chatzi kaddish. Darkei Moshe 53:1 implies like the Pri Megadim.</ref>

==When Kaddish May Be Said==
# If there is no [[minyan]] by the time the congregation reaches the end of [[Pesukei DeZimrah]], one should wait for a [[minyan]] prior to saying Yishtabach. If one says Yishtabach and only gets a [[minyan]] afterwards, the congregation should not say Kaddish until it first says some pesukim.<ref>Kitzur Shulchan Aruch 15:1</ref>
# A congregation may learn pesukim of Torah and then say "kaddish yehe shelama".<ref> BI"H, Vayechi, 9 </ref>
# A congregation may learn words of the Oral Torah and then say "kaddish al yisrael".<ref> BI"H, Vayechi, 8 </ref>
===If Kaddish was Recited Mistakenly===
# On Friday night, if a congregation mistakenly said kaddish titkabel after shemona esrei before Vayichulu and Mein Sheva they would say Vayichulu and Mein Sheva after the kaddish and then say kaddish titkabel afterwards since the Mein Sheva is a conclusion of the tefillah and requires a kaddish titkabel afterwards.<ref>Igrot Moshe 4:70:13. [https://www.ykr.org.il/modules/Ask/answer/16021 Rav Yitzchak Mazuz] writes that this depends on the dispute in Mishna Brurah 693:1.</ref>
# At Shacharit, if a congregation mistakenly said after tachanun kaddish titkabel, according to Sephardim, they should say after ashrei and uva letzion the kaddish titkabel<ref>Rav Shlomo Mazuz in Simchat Cohen OC 28, Yalkut Yosef (Tefillah v. 2 132:8). Yalkut Yosef explains that it makes sense to say titkabel again after uva letzion since the uva letzion includes kedusha and several tefillot. This is connected to the opinion of the Eliyah Rabba 693:5.</ref>, while according to Ashkenazim they should say full kaddish without titkabel.<ref>Bet Shlomo (responsa 52), Chelek Levi 48, Rivevot Efraim 6:65, Yesodei Yeshurun (v. 1 p. 240), Ishei Yisrael 26:5. Bet Shlomo and all the others also connect this with the dispute regarding Purim night and says that the Ashkenazic minhag is like the Magen Avraham.</ref> If the Shaliach Tzibbur mistakenly said kaddish shalem without titkabel after tachanun then after uva letzion he should say kaddish shalem with titkabel.<ref>Ishei Yisrael 26:5</ref>
# On a day with mussaf the shalach tzibbur should say kaddish titkabel after shacharit or if there's hallel after hallel. Then again he should say kaddish titkabel after mussaf.<ref>Ishei Yisrael 26:10</ref>
# On Motzei Shabbat, if a congregation recited kaddish titkabel after Shemona Esrei and then said [[Uva Letzion]] according to Ashkenazim they should say kaddish without titkabel afterwards.<ref>Rivevot Efraim 2:125:8 writes that since they already said kaddish titkabel on the shemona esrei they should just recite a full kaddish without titkabel after uva letzion. He compares it to the machloket between the Eliyah Rabba and Magen Avraham 693:1. Since the Ashekanzic minhag is like the Magen Avraham they should said kaddish without titkabel. However, Mishneh Halachot 6:16 writes that in this case only a half kaddish should be recited since titkabel is specifically for shemona esrei. His proof is the Levush 55:1 who writes that kaddish titkabel was instituted specifically to be said after shemona esrei. His only limitation of the Levush is selichot where we say titkabel at the end even though there was no shemona esrei. See Bet Shlomo 52 who disregards the idea of only saying half kaddish and is in favor of saying full kaddish because ashrei and uva letzion is no worse than shir shel yom.
[https://www.ykr.org.il/modules/Ask/answer/16021 Rav Yitzchak Mazuz] writes that this depends on the dispute in Mishna Brurah 693:1.</ref>
# On Chanuka, if a congregation mistakenly said kaddish titkabel after Hallel then after kriyat hatorah and uva letzion, according to Ashkenazim they should say full kaddish without titkabel and according to Sephardim kaddish titkabel.<ref>Otzar Halachot (Moadim v. 2 p. 58) based on Bet Shlomo 2:52</ref>
# If a congregation forgot to say kaddish titkabel after uva letzion they should still say it after shir shel yom or aleinu.<ref>Otzar Halachot (v. 1 p. 75), Ishei Yisrael 26:11</ref>
# On Purim night there are three opinions about how to arrange the kaddishim: Some say that after shemona esrei a full kaddish with titkabel is said and after uva letzion a full kaddish without titkabel is said. Ashkenazim follow this opinion. Some say that both should be kaddish with titkabel. Lastly, some say that the first one is a half kaddish and second is kaddish with titkabel. Sephardim follow this opinion.<ref>
* On Purim night the Magen Avraham (Introduction to 693) writes that they should say kaddish titkabel after shemona esrei and then full kaddish without titkabel (yehey shlamah) after the megillah and uva letzion. Eliya Rabba 693:5 argues that they should say kaddish titkabel after shemona esrei and again after the megillah and uva letzion because the uva letzion includes several tefillot. Mishna Brurah 693:1 quotes both opinions. The Bet Shlomo 52 and Piskei Teshuvot 693:1 write that the Ashkenazic minhag is like the Magen Avraham.
* The Levush 693:1 holds that the kaddish after shemona esrei should be an incomplete kaddish and the kaddish after the megillah and uva letzion should be a complete one. This fits with the Levush 55:1 who writes that in Shacharit kaddish titkabel is really recited for shemona esrei but it is delayed to be said after uva letzion so that it includes the tefillot in uva letzion. Kaf Hachaim 693:1 quotes others who follow the Levush regarding Purim night. Yalkut Yosef 693:4 writes that the Sephardic minhag follows the Levush.</ref>

==Answering Kaddish==
# It is proper to wait a little bit in between answering "[[amen]]" and "yehe sheme raba" when answering to Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of answering to kaddish, seif 11 </ref>
# A person should answer Kaddish even if it is from another minyan and he already prayed or is going to pray.<ref>Yalkut Yosef Tefillin 25:60 p. 374</ref>

==Proper Practices of the Congregation during Kaddish==
# One should face Eretz Yisrael during the recitation of Kaddish.<ref> Machzor Vitri Siman 278 </ref>
# The congregants should listen carefully and answer appropriately with kavana.<ref>Shulchan Aruch O.C. 56:1, Kitzur Shulchan Aruch 15:5</ref>
## It is a grievous sin to talk during Kaddish.<ref>Mishna Brurah 56:1</ref>
## It is forbidden to learn even in one's mind during Kaddish. Instead a person should concentrate on the Kaddish.<Ref>Pri Chadash 68:1, Mishna Brurah 68:3, Mishna Brurah 56:1</ref>
## It is forbidden to daven during the middle of Kaddish until the end of the Chatzi Kaddish.<ref>Rav Moshe Feinstein in Shemaytata Dmoshe (56:5, v. 1 p. 433) writes that a person should stop davening and listen to kaddish to answer amen. However, Rav Nevinsal in Byitzchak Yikareh 56:1 writes that it is permitted to daven quietly after they completed the part of Kaddish that is Chatzi Kaddish because the rest is only a minhag. (Halichot Chaim 1:80 p. 35 quotes Rav Chaim Kanievsky as saying that it is permitted to continue to daven pesukei dzimrah or the like and only answer amen and amen yehey shemey rabba.)</ref>
## It is improper to fold one's tallit in the middle of Kaddish.<ref>Mishna Brurah 25:56</ref>
# Anyone who answers "[[Amen]], Yehey Sheme Rabba..." with all of his strength and kavana, will have any heavenly bad decree against him nullified.<ref>Kitzur Shulchan Aruch 15:5</ref>
# Just like one does not walk in front of someone who is praying, so too one should not walk in front of someone who is reciting Kaddish.<ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 12, laws of kaddish, seif 2; Ben Ish Chai (Vayechi, 10) </ref>
# If Kaddish began while one was standing, he/she should remain standing until after answering "[[Amen]] yehe sheme raba..." <ref> Ben Ish Chai (Vayechi, 8) </ref>
# The Sephardic custom is to respond "Amen yehe sheme raba..." until the word "Be'alma," and one should not answer "Amen" after the Chazzan says "Berich hu" unless one has completed the full response.<ref> Ben Ish Chai, Vayehi, 2; Rav Pealim, chelek 2, 13 </ref>

== Practices of the Chazan during Kaddish ==

# The minhag is that the Chazan bows during Kaddish when he says the words:
## תתקבל,
## יהא שמא רבא,
## יתברך,
## בריך הוא,
## אמן (אחר דאמירן בעלמא).<ref>Shulchan Aruch O.C. 56:4</ref>
## Some don't have the minhag to bow during Kaddish.<ref>Biur Hagra 56:4</ref>
# Many poskim hold that the Chazan takes three steps back during oseh shalom for all kaddishim.<ref>Yabia Omer 5:9</ref>
# Regarding bowing during oseh shalom, most poskim<ref>Peninei Halacha (Tefillah 23:11 p. 350) and Tikkun Derech Hachayim 28:10</ref> hold that the shaliach tzibbur should first bow to his left and then to his right, just like the practice is after Shemona Esrei. This is implied by the rishonim as well.<ref>Mordechai (Brachot 4:111) and Trumat Hadeshen 13 imply that these bows are left and then right like the end of shemona esrei.</ref> However, the Chabad and Moroccan minhag is to bow to the right first for these bows at the end of kaddish. The reason is that it isn't similar to the bows at the end of Shemona Esrei. Only at the end of Shemona Esrei he is taking leave of Hashem he first bows his left, the right side of Hashem, but for Kaddish this isn't necessary.<ref>Sefer Haminhagim (Minhagei Chabad p. 6) writes that the Chabad minhag is to bow to the right first. Piskei Teshuvot (56 fnt. 122) supports that practice because the bows at the end of kaddish aren't similar to the bows at the end of Shemona Esrei. Siddur Avoteynu (Nusach Morocco, p. 127) also writes that the Moroccan minhag is to bow to the right first.</ref> See the full topic: [[Turning to the Right and Left]].

==Sources==
<references/>

{{Prayers}}
[[Category:Prayer]]

Davening with a Minyan That Uses a Different Nusach

2026-06-11T15:06:28Z

YitzchakSultan1: /* Pronunciation (Havara) & Nusach */

= General - Lo Titgodedu =
*See [[Lo Titgodedu]]
*See [[Minhag]]

= Ashkenazim=
See the Dirshu Mishnah Berurah Siman 68 for an essay that has much value for Ashkenazim in these situations.
# One who is shaliach Tzibbur should pray according to the established nusach of the Minyan. In complicated circumstances, such as if someone wants to lead the Minyan as Shaliach Tzibbur but himself uses a different Nusach other than Ashkenaz, some say it's best for the tizbbur to be mochel and allow a Shaliach Tzibbur to pray in a different nusach. This avoids violating the Torah prohibition of engaging in Machloket and is especially true when doing so could bring people closer to Torah and Mitzvot and the opposite could distance people from Torah and Mitzvot.<ref>See Rav Moshe Rosen's [http://www.hebrewbooks.org/pdfpager.aspx?req=3360&st=&pgnum=21 Nezer HaKodesh veShut Siman 12]. The Lubavitcher Rebbe agreed with his conclusion. (Zichron Moshe by Rav Hillel Litwack page 41)</ref>

==Praying with Nusach Sephard==

==Praying with Edot HaMizrach (Sephardim)==
= Sephardim Praying with Ashkenazim =
== Pronunciation (Havara) & Nusach ==
# A personal who is a shaliach tzibbur of a minyan that has another havarah (pronunciation) should use their havarah. However, if a person is getting an aliya or doing birkat kohanim in a minyan with another havarah it is fine to use one's usual havarah since it is a ancillary part of the tefillah and everyone understands that a guest for those parts uses his own havarah.<ref>Ateret Shlomo OC 42:3. Even though Rav Shlomo Zalman Auerbach used the havarah of the tzibbur even when he got an aliya, nonetheless, that isn't absolutely necessary. </ref>
# One may not change his pronunciation of the words to that of the Ashkenazim. The Sephardic tradition has roots going back generations and should not be shirked, even when praying with Ashkenazim;<ref>Chazon Ovadia (Yamim Noraim, page 83), Yalkut Yosef 56:25, 101:4-5, Shu"t Ohr LeTzion (vol. 2 Perek 5 Teshuvah 11, Perek 7 Teshuvah 38)</ref> Ashkenazim may, however, choose to pray in the Sephardi pronunciation.<ref>Yalkut Yosef Kitzur Shulchan Aruch 101:12, see Shalmei Moed page 36</ref>
# The [[Chida]] writes how the Sephardic Nusach is laden with more Kabbalistic secrets than the Ashkenazi one, and, according to the Arizal, has more routes to Heaven. Therefore, Ashkenazim can switch to Nusach Edot HaMizrach.<ref>Yalkut Yosef Kitzur Shulchan Aruch 101:7</ref>
# In general, one should have a separate Minyan for Sephardim to pray according to their tradition, especially for [[Yamim Noraim]].<ref>Yalkut Yosef Kitzur Shulchan Aruch 582:1. It's recorded in the name of Rav Ben Tzion Abba Shaul that one should pray where he will have more Kavanna and Hitlahavut. (Shu"t Ohr LeTzion (vol. 4 Perek 4 Teshuvah 5))</ref>
# One who does have to pray with Ashkenazim should recite the Sephardic Nusach as he usually does,<ref>Shu"t Ohr LeTzion (vol. 2 Perek 5 Teshuvah 11)</ref> even on Yamim Noraim.<ref>Shu"t Ohr LeTzion (vol. 4 Perek 4 Teshuvah 5)</ref>
==Tzitzit==
See [http://halachipedia.com/index.php?title=Tzitzit#Tuck_In_or_Out Tzitzit: Tuck In or Out]
==Tallit==
# According to the [[Arizal]] and Sephardi Poskim, one should cover his head with his [[Tallit]] for the entire [[Tefillah]]. In contrast, Ashkenazi Bachurim mostly don’t even wear a [[Tallit]], let alone cover their heads, so the Sephardim will definitely stand out. Therefore, some recommend Bachurim not be machmir and observe Minhagei Ari that draw attention to them as a Yachid among a Rabbim, even though in this case it might even be appropriate according to Halacha, as well.<ref>Shu"t Vayashov HaYam vol. 1 Siman 5 Ot 5. There, Rav Yaakov Hillel gives a general advisory to Sephardi Yeshiva Bachurim learning in Ashkenazi Yeshivot: Don’t get caught up in attention-seeking endeavors, making a big deal out of small differences to get self-fulfillment and a false sense of success instead of investing further in their learning. Also, other Bachurim get drawn into this through peer pressure, like a little brother copying his older brother, and then they get broken from being weaker. The purpose of Yeshiva is to build a lasting foundation for his spiritual future, through learning, Yirat Shamayim, Tikkun HaMiddot, and Kiyum HaMitzvot, and nothing more, like his friends. Anything else that distracts him from this goal is a ploy of the Yetzer Hara. When one gets older, he can observe the praiseworthy Minhagim and more the Minhagei HaMekkubalim behiddur. The Chida says the Ikar Avodah is to keep the Ikarim and be mosif, not degrade the ikkar and keep the extra.</ref>

== Tefillin ==
# One should still put on his Tefillin Shel Yad as normal, even though Ashkenazim stand for both Shel Yad and Shel Rosh.<ref>Yalkut Yosef Kitzur Shulchan Aruch 25:70</ref>
# If one hears an Ashkenazi recite the Beracha of Al Mitzvat Tefillin on Tefillin Shel Rosh (without having talked after putting on the Shel Yad), he should not answer Amen, but it's praiseworthy to answer in one's thoughts.<ref>Yalkut Yosef Kitzur Shulchan Aruch 25:54, 422:4</ref>
# One should not don [[Tefillin]] written according to Ashkenazi custom. If he has nothing else, he should still not recite a Beracha on them. However, Chabad Tefillin may be worn with a Beracha.<ref>Shu"t Yechave Da'at (vol. 4 Siman 3), Shu"t Ohr LeTzion (vol. 2 Perek 3 Teshuvah 7)</ref>

== Seder HaTefillah ==
# Some say that a Sephardi should try to daven [[Pesukei Dzimrah]] and [[Birchot Kriyat Shema]] the nusach Ashkenaz when davening in an Ashkenazic shul his deviation won't be noticeable in the event that he davens aloud. If he can't he should use the Sephardic nusach quietly.<ref>Igrot Moshe OC 2:23</ref> However, Sephardic poskim allow saying the Sephardic nusach quietly.<ref> Yalkut Yosef (Tefillah v. 1 pp. 399-403), Yabia Omer O.C. 6:10</ref>
# One should daven the silent Shemona Esrei according to his own nusach.<ref>Igrot Moshe OC 2:23</ref>
# According to Sephardim, one recites Kedushah according to the Sephardic Nusach, not the Ashkenazi one.<ref>Yalkut Yosef 101:10</ref> According to Ashkenazim, the introduction to kedusha which people say along with the chazzan should be said according to the nusach of the congregation. Saying one's own nusach isn't considered kedusha with a minyan.<Ref>Igrot Moshe OC 2:23</ref>
# Since the [[Rambam]] considers it a Beracha Levatala, one may not answer Amen to the Berachot recited by Ashkenazim on Hallel on Rosh Chodesh.<ref>Yalkut Yosef Kitzur Shulchan Aruch 422:4</ref>
# One need not recite the 13 Middot (with the trop) each time during the long [[Tachanun]] on Mondays and Thursdays. He should suffice with just the first time after [[Vidui]] and at all subsequent locations finish the paragraph of El Melech with "וכן כתוב בתורתך".<ref>Yalkut Yosef Kitzur Shulchan Aruch 134:"Seder vehu Rachum":4, Halacha Berurah 131:19. See Igrot Moshe OC 4:34 who writes that a Sephardi may not do vidduy with hitting one's chest in an Ashkenazic minyan since it is noticeably different.</ref>
# Ashkenazim recite Berikh Shemeh whenever they take out the Torah, while Sephardim only recite it on days when Mussaf is recited. If one is in a part of davening in which he may interrupt, it's worthwhile for him to stop and join the Ashkenazim in Berikh Shemeh.<ref>Yalkut Yosef Kitzur Shulchan Aruch 134:"Seder Hotza'at veHagbaat HaSefer Torah":6</ref>
# One should read the Haftarah himself with the Sephardic pronunciation and not let the Ashkenazi Shliach Tzibbur do it for him.<ref>Yalkut Yosef Kitzur Shulchan Aruch 144:2</ref>
# Ashkenazim recite Aleinu after Uva LeTzion, before Shir Shel Yom, which is not the order accepted by Sephardim Kabbalistically. Therefore, one should continue praying as usual when the Ashkenazi Minyan he's in recites Aleinu and not change the order, which is firmly rooted in Kabbalah. If the entire Tzibbur is standing, then he should stand and bow appropriately, too, so he doesn't stand out by sitting.<ref>Shu"t VaYashov HaYam (vol. 1 Siman 5, note how he concludes that one's goal in Yeshiva is to grow in Talmud Torah and Yirat Shamayim, not take small differences and grab everyone's attention by making a big deal about them), [http://www.otzar.org/wotzar/book.aspx?50946&pageid=P0039 Shu"t Birkat Ephraim (Ben Porat, vol. 1 Siman 5)], Yalkut Yosef Kitzur Shulchan Aruch 132:20, Halacha Berurah 132:15</ref> Some say that one should recite Aleinu with them, then continue as usual, and then recite Aleinu again at the right location.<ref>Shu"t Ohr LeTzion vol. 2 page 78 in the footnote</ref>
# One should arrive a few minutes early to Mincha in order to recite Lamnatzeach and Pitum HaKetoret. If time is short, one can skip Ashrei and say it afterwards.<ref>Yalkut Yosef Kitzur Shulchan Aruch 233:12</ref>
# If given Shelishi at Mincha on a fast day, one may accept the Aliyah and read the Haftarah with the Berachot.<ref>Yalkut Yosef Kitzur Shulchan Aruch 144:23. There's either more room to be stringent and try to avoid the situation on [[Tzom Gedaliah]] or a contradiction in Yalkut Yosef. See Yabia Omer (vol. 10 Orach Chaim 44) and Yalkut Yosef Kitzur Shulchan Aruch 601:4</ref>
# One should make an effort to hear [[Parshat Zachor]] in the Sephardic pronunciation and from a Sephardic [[Sefer Torah]].<ref>Yalkut Yosef Kitzur Shulchan Aruch 685:12</ref>
# Regarding Selichot, see [[Chodesh_Elul#Selichot_With_a_Minyan_that_Uses_a_Different_Nusach|Chodesh Elul, Selichot With a Minyan that Uses a Different Nusach]]

== Shaliach Tzibbur ==
=== Amidah ===
# One who is in mourning and wishes to lead the Tefillah in an Ashkenazi Minyan should first seek the approval of the Ashkenazim to pray Nusach Edot HaMizrach. If they do not acquiesce, according to some he should not be Shaliach Tzibbur.<ref>Yalkut Yosef 101:11</ref>
# If one is Shaliach Tzibbur in an Ashkenazi Minyan, he must recite all parts said aloud according to the Ashkenazi Nusach, but parts said quietly should be said according to the Sephardic one.<ref>Shu"t Ohr LeTzion (vol. 2 Perek 5 Teshuvah 11, Perek 7 Teshuvah 38)</ref>
=== Other Parts of Tefillah ===
# One may recite Hodu after Baruch She'amar.<ref>Shu"t Ohr LeTzion (vol. 2 Perek 5 Teshuvah 1)</ref>
# One may not recite the Beracha on Hallel on Rosh Chodesh but must rather allow one of the congregants to recite it for everyone instead.<ref>Yabia Omer (vol. 1 Siman 29:6-9, vol. 4 Siman 9:6, vol. 8 Siman 23:11), Yechave Da'at (vol. 4 Siman 31), Yalkut Yosef Kitzur Shulchan Aruch 422:3</ref>
== Kaddish ==
===Reciting Mourner's Kaddish===
# The Sephardic Kaddish is recited with all of its highlights and nuances, except one may shorten "Yehe Shelama Rabbah" if reciting Kaddish with Ashkenazi mourners so that they conclude together.<ref>Yalkut Yosef (Tefillah 56:25, Yoreh Deah 30:57), Shu"t Ohr LeTzion (vol. 2 Perek 5 Teshuvah 11)</ref>

===Sitting During Kaddish and Barechu ===
# It's proper to stand for Kaddish and Barechu so that one is not sitting between all those who are standing.<ref>Yalkut Yosef Kitzur Shulchan Aruch 56:11</ref> IF there are people sitting, though, such as elderly individuals, then one may also remain seated.<ref>Ohr LeTzion 2:5:9</ref>

===Answering===
# One should answer "Amen" to "Brikh Hu" as usual.<ref>Yalkut Yosef Kitzur Shulchan Aruch Yoreh Deah 30:48</ref>
=Further Reading=
* Banim Chavivim by Rav Eli Yanai
* [http://www.otzar.org/wotzar/book.aspx?50212&pageid=P0045 Shu"t Marot Yesharim (vol. 1 Siman 3)] by Rav Yehia Teboul, Av Beit Din of Lyon, regarding standing for Aleinu and general practices for when praying with Ashkenazim.
=Sources=
{{Reflist|30em}}

20th of Sivan

2026-06-05T02:05:41Z

YitzchakSultan1:

[[File:Twentieth of Sivan.jpeg|thumb]]
The twentieth of Sivan is a day marked on the Jewish calendar for remember various tragedies that happened to the Jewish people over history. One pogrom it commemorates is the murder of 31 Jews in Blois, France, on the twentieth of Sivan in the year 1171. Rabbenu Tam declared it as a fast day and day of Teshuva. Over the crusades and Chmielnitzky massacres this day was designated for commemorating the martyrs who were killed.<ref>Mishna Achrona (siman 580 fnt 274) quoting Sefer Hazechira of Rabbenu Efraim of Buna, [https://www.yeshiva.co/midrash/21441 Rabbi Yirmiyohu Kanagoff on yeshiva.co]</ref>

== Minhagim ==

# There was an old minhag for the Jews of Poland to fast on the twentieth of Sivan.<ref>Magen Avraham 568:10, Bear Haetiv 580:9</ref> Some say that the fast was only mandated for boys 18 years old and girls 15 years old and above.<ref>Shaarei Teshuva 580:9 based on a ledger of the Vaad Arba Aratzot</ref>
# Nowadays most people do not fast and it is almost unheard of.<ref>Rabbi Aryeh Leib Shpitz (Hameor 33:5 p. 15). There he argues that if the gedolim were able to establish a fast day for hundreds of years for a tragedy we should also be able to establish a fast day for the six million who were martyred in the Holocaust. </ref>
# Special Selichot are recited on this day.<ref>Magen Avraham 493:6, Shaarei Teshuva 580:9</ref>
# If Jews from Poland and from another country made a minyan together it wouldn't be a violation of [[Lo Titgodedu]] for them to pray together and each one follow their own minhag.<ref>Magen Avraham 493:6. See Sh"t Mishpatei Uziel (Inyanim Klaliyim 4:1) for an explanation of this point. Rav Moshe (Igrot Moshe EH 1:59) explains that it isn't lo titgodedu since each community has different practices and neither hold that in a halachic sense the other community is doing anything wrong. Then they may observe their minhag even in each other's presence.</ref>
# One of the reasons this day was chosen to commemorate the crusades and pogroms is because it never falls out on Shabbat.<ref>Shaarei Teshuva 580:9</ref>
# Regarding the concept of whether a community can establish a day of fasting and commemoration for a tragedy is discussed in poskim. This day serves a proof that it is possible to establish such a day.<ref>Rav Yitzchak Herzog (See Sh"t Heichal Yitzchak oc 61) writes that some wrote that it is impossible to add a day to the Jewish calendar to commemorate tragedies based on a text in the Tisha B'av Kinnot, however, this seems to be contradicted by the fact that Rabbenu Tam established the twentieth of Sivan as a fast day for generations. See also Yosef Ometz (v. 1, Dinei Purim Vinitchz ch. 1107, fnt. 7) who implies that it is possible for later rabbis to establish a fast day for generations. However, Rav Moshe Feinstein (Igrot Moshe YD 4:57) writes that for the twentieth of Sivan a fast day was established because the tragedy only effected the specific communities of Ukraine and Poland in 1648-9 and not all of the Jews. Also, it wasn't because of the government, it was from rebels. However, the Holocaust by Hitler was meant to wipe out all Jews everywhere and therefore relates to the general nature of the diaspora of the Jews. Something of that magnitude and relating to all Jews in exile should be commemorated on Tisha B'av and not another date. See further Mishneh Halachot 15:211, Kovetz Igrot Chazon Ish 1:97, and Pear Hadur v. 3 p. 124. </ref>
# Since the twentieth day of Sivan is a communal fast day it is not necessary to accept it at mincha the day before.<ref>Mishna Brurah 574:1</ref>
# If a person left a community where they observed this practice and has intention of returning there he must still observe that practice until he returns.<ref>Mishna Brurah 574:1</ref>

== Anenu and Kriyat Hatorah ==

# If ten people are fasting in a minyan they should recite [[Fast Days|Anenu]] in the private [[Shmoneh Esrei|Shemona Esrei]] as well as in the repetition of [[Chazarat HaShatz|Chazarat Hashatz]].<ref>Shaarei Teshuva 580:9</ref> If the twentieth of Sivan falls out on Friday and the practice is break the fast before the end of the day, it is questionable if Anenu should be recited at Mincha.<ref>Mishna Brurah 566:10 leaves this question unresolved.</ref>
# If ten people are fasting in a minyan for [[Mincha]], they should recite take out the Sefer Torah to read Vayichal, as is the practice of a communal fast day. If the twentieth of Sivan falls out on Friday, the Torah is not taken out to read Vayichal.<ref>The Torah is not read when the 20th of Sivan falls on a Friday. The ''Shaarei Teshuva'' 580:9 explains ''why'' this is different from ''Asara B'Tevet'' where the Torah is read even on Friday. The reason provided is that because many people have developed a custom of being lenient and not completing this specific fast, the practice has become to not take out the Torah for ''Vayichal'' at ''Mincha'', even if there are ten people present who ''are'' completing it. Mishna Brurah 566:10 writes that if the twentieth of Sivan falls out on Friday since the practice is that people do not complete the fast day, it is questionable if they should read Vayichal at mincha. He deals it unresolved. </ref>
# Some say that if there is a minyan fasting they should read Vayichal even at Shacharit of a Monday or Thursday.<ref>Taz 566:3, Eliya Rabba 566:3, Malbushei Yom Tov 566:1, Shaarei Teshuva 580:9</ref> However, nowadays that few people observe this practice the Torah readying of the fast day, Vayichal, does not supplant the regular Monday or Thursday reading.<ref>Mishna Brurah 566:10</ref>

== Seudat Mitzvah and Brit Milah ==

# If there is a brit milah on the twentieth of Sivan, it is permissible to join in the [[Brit Milah]] meal and break one's fast. Afterwards, one may eat and drink regularly and doesn't have to continue fasting. The father of the baby boy and the Sandak don't have to fast at all that day since it is like a Yom Tov for them. Other seudot mitzvah also allow a person to eat on this fast day, however, if they could they should be pushed off until the night.<ref>Magen Avraham 568:10, Shaarei Teshuva 580:9</ref>
# If possible a wedding should be arranged to avoid teh twentieth of Sivan. If possible the chupah should be done on the 19th or 21st. If not, there's room to be lenient since not everyone keeps it as a fast day.<ref>Divrei Shalom YD 4:142</ref>

== Links ==

* [https://www.yeshiva.co/midrash/21441 Article by Rabbi Yirmiyohu Kaganoff on Yeshiva.co]
* [https://www.yutorah.org/sidebar/lecturedata/1036984/The-Fast-of-20-SivanRabbi-Moshe-Soloveichik Rabbi Moshe Soloveitchik on yutorah.org]

== Sources ==

20th of Sivan

2026-06-04T16:57:24Z

YitzchakSultan1:

[[File:Twentieth of Sivan.jpeg|thumb]]
The twentieth of Sivan is a day marked on the Jewish calendar for remember various tragedies that happened to the Jewish people over history. One pogrom it commemorates is the murder of 31 Jews in Blois, France, on the twentieth of Sivan in the year 1171. Rabbenu Tam declared it as a fast day and day of Teshuva. Over the crusades and Chmielnitzky massacres this day was designated for commemorating the martyrs who were killed.<ref>Mishna Achrona (siman 580 fnt 274) quoting Sefer Hazechira of Rabbenu Efraim of Buna, [https://www.yeshiva.co/midrash/21441 Rabbi Yirmiyohu Kanagoff on yeshiva.co]</ref>

== Minhagim ==

# There was an old minhag for the Jews of Poland to fast on the twentieth of Sivan.<ref>Magen Avraham 568:10, Bear Haetiv 580:9</ref> Some say that the fast was only mandated for boys 18 years old and girls 15 years old and above.<ref>Shaarei Teshuva 580:9 based on a ledger of the Vaad Arba Aratzot</ref>
# Nowadays most people do not fast and it is almost unheard of.<ref>Rabbi Aryeh Leib Shpitz (Hameor 33:5 p. 15). There he argues that if the gedolim were able to establish a fast day for hundreds of years for a tragedy we should also be able to establish a fast day for the six million who were martyred in the Holocaust. </ref>
# Special Selichot are recited on this day.<ref>Magen Avraham 493:6, Shaarei Teshuva 580:9</ref>
# If Jews from Poland and from another country made a minyan together it wouldn't be a violation of [[Lo Titgodedu]] for them to pray together and each one follow their own minhag.<ref>Magen Avraham 493:6. See Sh"t Mishpatei Uziel (Inyanim Klaliyim 4:1) for an explanation of this point. Rav Moshe (Igrot Moshe EH 1:59) explains that it isn't lo titgodedu since each community has different practices and neither hold that in a halachic sense the other community is doing anything wrong. Then they may observe their minhag even in each other's presence.</ref>
# One of the reasons this day was chosen to commemorate the crusades and pogroms is because it never falls out on Shabbat.<ref>Shaarei Teshuva 580:9</ref>
# Regarding the concept of whether a community can establish a day of fasting and commemoration for a tragedy is discussed in poskim. This day serves a proof that it is possible to establish such a day.<ref>See Yosef Ometz (v. 1, Dinei Purim Vinitchz ch. 1107, fnt. 7) who implies that it is possible for later rabbis to establish a fast day for generations. Rav Yitzchak Herzog (See Sh"t Heichal Yitzchak oc 61) writes that some wrote that it is impossible to add a day to the Jewish calendar to commemorate tragedies based on a text in the Tisha B'av Kinnot, however, this seems to be contradicted by the fact that Rabbenu Tam established the twentieth of Sivan as a fast day for generations. See further Mishneh Halachot 15:211, Kovetz Igrot Chazon Ish 1:97, and Pear Hadur v. 3 p. 124. </ref>
# Since the twentieth day of Sivan is a communal fast day it is not necessary to accept it at mincha the day before.<ref>Mishna Brurah 574:1</ref>
# If a person left a community where they observed this practice and has intention of returning there he must still observe that practice until he returns.<ref>Mishna Brurah 574:1</ref>

== Anenu and Kriyat Hatorah ==

# If ten people are fasting in a minyan they should recite [[Fast Days|Anenu]] in the private [[Shmoneh Esrei|Shemona Esrei]] as well as in the repetition of [[Chazarat HaShatz|Chazarat Hashatz]].<ref>Shaarei Teshuva 580:9</ref> If the twentieth of Sivan falls out on Friday and the practice is break the fast before the end of the day, it is questionable if Anenu should be recited at Mincha.<ref>Mishna Brurah 566:10 leaves this question unresolved.</ref>
# If ten people are fasting in a minyan for [[Mincha]], they should recite take out the Sefer Torah to read Vayichal, as is the practice of a communal fast day. If the twentieth of Sivan falls out on Friday, the Torah is not taken out to read Vayichal.<ref>The Torah is not read when the 20th of Sivan falls on a Friday. The ''Shaarei Teshuva'' 580:9 explains ''why'' this is different from ''Asara B'Tevet'' where the Torah is read even on Friday. The reason provided is that because many people have developed a custom of being lenient and not completing this specific fast, the practice has become to not take out the Torah for ''Vayichal'' at ''Mincha'', even if there are ten people present who ''are'' completing it. Mishna Brurah 566:10 writes that if the twentieth of Sivan falls out on Friday since the practice is that people do not complete the fast day, it is questionable if they should read Vayichal at mincha. He deals it unresolved. </ref>
# Some say that if there is a minyan fasting they should read Vayichal even at Shacharit of a Monday or Thursday.<ref>Taz 566:3, Eliya Rabba 566:3, Malbushei Yom Tov 566:1, Shaarei Teshuva 580:9</ref> However, nowadays that few people observe this practice the Torah readying of the fast day, Vayichal, does not supplant the regular Monday or Thursday reading.<ref>Mishna Brurah 566:10</ref>

== Seudat Mitzvah and Brit Milah ==

# If there is a brit milah on the twentieth of Sivan, it is permissible to join in the [[Brit Milah]] meal and break one's fast. Afterwards, one may eat and drink regularly and doesn't have to continue fasting. The father of the baby boy and the Sandak don't have to fast at all that day since it is like a Yom Tov for them. Other seudot mitzvah also allow a person to eat on this fast day, however, if they could they should be pushed off until the night.<ref>Magen Avraham 568:10, Shaarei Teshuva 580:9</ref>
# If possible a wedding should be arranged to avoid teh twentieth of Sivan. If possible the chupah should be done on the 19th or 21st. If not, there's room to be lenient since not everyone keeps it as a fast day.<ref>Divrei Shalom YD 4:142</ref>

== Links ==

* [https://www.yeshiva.co/midrash/21441 Article by Rabbi Yirmiyohu Kaganoff on Yeshiva.co]
* [https://www.yutorah.org/sidebar/lecturedata/1036984/The-Fast-of-20-SivanRabbi-Moshe-Soloveichik Rabbi Moshe Soloveitchik on yutorah.org]

== Sources ==

File:Twentieth of Sivan.jpeg

2026-06-04T16:56:22Z

YitzchakSultan1: Generated by Gemini and then edited

== Summary ==
Generated by Gemini and then edited

20th of Sivan

2026-06-04T16:34:34Z

YitzchakSultan1: /* Links */

The twentieth of Sivan is a day marked on the Jewish calendar for remember various tragedies that happened to the Jewish people over history. One pogrom it commemorates is the murder of 31 Jews in Blois, France, on the twentieth of Sivan in the year 1171. Rabbenu Tam declared it as a fast day and day of Teshuva. Over the crusades and Chmielnitzky massacres this day was designated for commemorating the martyrs who were killed.<ref>Mishna Achrona (siman 580 fnt 274) quoting Sefer Hazechira of Rabbenu Efraim of Buna, [https://www.yeshiva.co/midrash/21441 Rabbi Yirmiyohu Kanagoff on yeshiva.co]</ref>

== Minhagim ==

# There was an old minhag for the Jews of Poland to fast on the twentieth of Sivan.<ref>Magen Avraham 568:10, Bear Haetiv 580:9</ref> Some say that the fast was only mandated for boys 18 years old and girls 15 years old and above.<ref>Shaarei Teshuva 580:9 based on a ledger of the Vaad Arba Aratzot</ref>
# Nowadays most people do not fast and it is almost unheard of.<ref>Rabbi Aryeh Leib Shpitz (Hameor 33:5 p. 15). There he argues that if the gedolim were able to establish a fast day for hundreds of years for a tragedy we should also be able to establish a fast day for the six million who were martyred in the Holocaust. </ref>
# Special Selichot are recited on this day.<ref>Magen Avraham 493:6, Shaarei Teshuva 580:9</ref>
# If Jews from Poland and from another country made a minyan together it wouldn't be a violation of [[Lo Titgodedu]] for them to pray together and each one follow their own minhag.<ref>Magen Avraham 493:6. See Sh"t Mishpatei Uziel (Inyanim Klaliyim 4:1) for an explanation of this point. Rav Moshe (Igrot Moshe EH 1:59) explains that it isn't lo titgodedu since each community has different practices and neither hold that in a halachic sense the other community is doing anything wrong. Then they may observe their minhag even in each other's presence.</ref>
# One of the reasons this day was chosen to commemorate the crusades and pogroms is because it never falls out on Shabbat.<ref>Shaarei Teshuva 580:9</ref>
# Regarding the concept of whether a community can establish a day of fasting and commemoration for a tragedy is discussed in poskim. This day serves a proof that it is possible to establish such a day.<ref>See Yosef Ometz (v. 1, Dinei Purim Vinitchz ch. 1107, fnt. 7) who implies that it is possible for later rabbis to establish a fast day for generations. Rav Yitzchak Herzog (See Sh"t Heichal Yitzchak oc 61) writes that some wrote that it is impossible to add a day to the Jewish calendar to commemorate tragedies based on a text in the Tisha B'av Kinnot, however, this seems to be contradicted by the fact that Rabbenu Tam established the twentieth of Sivan as a fast day for generations. See further Mishneh Halachot 15:211, Kovetz Igrot Chazon Ish 1:97, and Pear Hadur v. 3 p. 124. </ref>
# Since the twentieth day of Sivan is a communal fast day it is not necessary to accept it at mincha the day before.<ref>Mishna Brurah 574:1</ref>
# If a person left a community where they observed this practice and has intention of returning there he must still observe that practice until he returns.<ref>Mishna Brurah 574:1</ref>

== Anenu and Kriyat Hatorah ==

# If ten people are fasting in a minyan they should recite [[Fast Days|Anenu]] in the private [[Shmoneh Esrei|Shemona Esrei]] as well as in the repetition of [[Chazarat HaShatz|Chazarat Hashatz]].<ref>Shaarei Teshuva 580:9</ref> If the twentieth of Sivan falls out on Friday and the practice is break the fast before the end of the day, it is questionable if Anenu should be recited at Mincha.<ref>Mishna Brurah 566:10 leaves this question unresolved.</ref>
# If ten people are fasting in a minyan for [[Mincha]], they should recite take out the Sefer Torah to read Vayichal, as is the practice of a communal fast day. If the twentieth of Sivan falls out on Friday, the Torah is not taken out to read Vayichal.<ref>The Torah is not read when the 20th of Sivan falls on a Friday. The ''Shaarei Teshuva'' 580:9 explains ''why'' this is different from ''Asara B'Tevet'' where the Torah is read even on Friday. The reason provided is that because many people have developed a custom of being lenient and not completing this specific fast, the practice has become to not take out the Torah for ''Vayichal'' at ''Mincha'', even if there are ten people present who ''are'' completing it. Mishna Brurah 566:10 writes that if the twentieth of Sivan falls out on Friday since the practice is that people do not complete the fast day, it is questionable if they should read Vayichal at mincha. He deals it unresolved. </ref>
# Some say that if there is a minyan fasting they should read Vayichal even at Shacharit of a Monday or Thursday.<ref>Taz 566:3, Eliya Rabba 566:3, Malbushei Yom Tov 566:1, Shaarei Teshuva 580:9</ref> However, nowadays that few people observe this practice the Torah readying of the fast day, Vayichal, does not supplant the regular Monday or Thursday reading.<ref>Mishna Brurah 566:10</ref>

== Seudat Mitzvah and Brit Milah ==

# If there is a brit milah on the twentieth of Sivan, it is permissible to join in the [[Brit Milah]] meal and break one's fast. Afterwards, one may eat and drink regularly and doesn't have to continue fasting. The father of the baby boy and the Sandak don't have to fast at all that day since it is like a Yom Tov for them. Other seudot mitzvah also allow a person to eat on this fast day, however, if they could they should be pushed off until the night.<ref>Magen Avraham 568:10, Shaarei Teshuva 580:9</ref>
# If possible a wedding should be arranged to avoid teh twentieth of Sivan. If possible the chupah should be done on the 19th or 21st. If not, there's room to be lenient since not everyone keeps it as a fast day.<ref>Divrei Shalom YD 4:142</ref>

== Links ==

* [https://www.yeshiva.co/midrash/21441 Article by Rabbi Yirmiyohu Kaganoff on Yeshiva.co]
* [https://www.yutorah.org/sidebar/lecturedata/1036984/The-Fast-of-20-SivanRabbi-Moshe-Soloveichik Rabbi Moshe Soloveitchik on yutorah.org]

== Sources ==

20th of Sivan

2026-06-04T16:17:51Z

YitzchakSultan1:

Lo Titgodedu

2026-06-04T16:00:06Z

YitzchakSultan1: /* Two Established Minhagim */

There is a prohibition of creating factions among Jews when some Jews practice one law and others follow a different law.<ref>Gemara Yevamot 13b derives this prohibition of not making factions in Israel from the Pasuk of Lo Titgodedu (Devarim 25).</ref>
==Background and reason==

#Some say that the reason for this prohibition is that when some Jews follow one law and other another, it gives the appearance as though there were two Torah's.<ref>Rashi (Yevamot 13b)</ref> Others, however, explain that the reason behind this prohibition is not to cause dispute between Jews.<ref>Rambam (Avoda Zara 12:14)</ref>

==Applications==

#Many poskim hold that there is a prohibition of Lo Titgodedu regarding a difference of minhagim.<ref>In the Gemara Yevamot 13b, Reish Lakish is recorded as saying that there is no prohibition of Lo Titgodedu regarding minhagim, Rabbi Yochanan however seems to disagree. See the Magen Avraham 493:6 who discusses as to what the conclusion of the gemara was. The Chazon Ovadia Sukkot p. 353 leaves it as a safek and is strict. See also Rambam (Avoda Zara 12:14) who implies this. See Rabbi Zilberstien's sefer on Parshat Reeh who suggests that this question depends on the underlying reason of Lo Titgodedu discussed above.
Rabbenu Yerucham Netiv 2 quoting the Ramah writes that there's no issue of lo titgodedu regarding minhagim.
Rama O.C. 493:3 and Magen Avraham 493:6 hold that there is lo titgodedu for minhagim. Radvaz 3:523, Chatom Sofer 6:86, and Peot Hashulchan 3:14 fnt. 22 agree. See Yabia Omer O.C. 6:10:6. Chesed Lalafim O.C. 1:9 holds that there's no lo titgodedu for minhagim. He proves it from Ran end of Rosh Hashana regarding blowing all types of truot. </ref>
#Some say that there is no prohibition of Lo Titgodedu when it comes to praying according to one's family [[minhag]] of davening in a shul which is davening according to a different minhag.<ref>Yalkut Yosef (Tefillah v. 1 pp. 399-403), Yabia Omer O.C. 6:10 (see also Yabia Omer E.H. 6:14:6 regarding the logic he presents about how the disputes between Ashkenazim and Sephardim are long standing and do not pose a question of Lo Titgodedu like two bet din's in one city).</ref> There are poskim who only allow it for the private quiet parts of davening such as the silent Shemona Esrei.<ref>Igrot Moshe O.C. 2:23, Heishiv Moshe 1:17</ref>
#There is a long discussion of whether it is Lo Titgodedu for some people in one minyan to wear [[Tefillin]] on [[Chol HaMoed]] and others not to. See [[Wearing Tefillin on Chol HaMoed]].
#Regarding the practice of standing during [[Kriyat HaTorah]], see Shulchan Aruch 146:4 and Sh"t Betzel Chachma 5:1.

==Two Established Minhagim==

#If there are two established practices about what the halacha is, according to most poskim, there is no lo titgodedu to follow one's personal practice since it is a known dispute.<ref>In Gemara Yevamot 14a Rava and Abaye argue about why we could have some people read megillah on one day and some on another day and it isn't an issue of lo titgodedu. Abaye says that as long as there's two established practices in two towns there's no issue of lo titgodedu. Rava limits it further and says that even if there's two established practices in one town that would also avoid the issue of lo titgodedu. Although the Rambam Avoda Zara 12:14 follows the opinion of Abaye, the majority of rishonim hold otherwise (Rabbenu Yerucham Netiv 2 cited by Bet Yosef YD 242:4, Bet Yosef 624:5, Tashbetz 3:179). </ref>
##For example, many permit following one's practice about wearing Tefillin on Chol Hamoed even if the congregation has a practice otherwise since it is an established dispute.<ref>Yabia Omer O.C. 6:10:6 quotes the Parshat Mordechai O.C. 4 who writes that it is permitted for some people in shul to wear Tefillin and others not to since it is a known established dispute and doesn't incur lo titgodedu. Igrot Moshe O.C. 4:34 forbids having some people in shul wearing Tefillin and some not wearing Tefillin.</ref>
##For example, many permit reciting one's private nusach of davening since there are multiple established practices of davening.<ref>Yabia Omer 6:10</ref>
#There is no issue of Lo Titgodedu if each minhag is practicing their own minhag and neither is a halachic minhag. Meaning, that if according to both communities each practice is valid, just that they have their own minhag, it is fine for people from each community to observe their minhag even in the presence of each other.<ref>Magen Avraham 493:6. Igrot Moshe EH 1:59 clarifies the application of Lo Titgodedu regarding varying customs of the [[20th of Sivan]]. The reason people from different regions may maintain different fasting customs when gathered together is that this is considered a local custom rather than a binding halachic argument. Since it is not viewed as a strict prohibition where one side considers the other to be violating the law, groups may maintain their respective traditions without violating Lo Titgodedu.</ref>

==Sources==
<references />

20th of Sivan

2026-06-04T15:32:22Z

YitzchakSultan1: /* Anenu and Kriyat Hatorah */

The twentieth of Sivan is a day marked on the Jewish calendar for remember various tragedies that happened to the Jewish people over history. One pogrom it commemorates is the murder of 31 Jews in Blois, France, on the twentieth of Sivan in the year 1171. Rabbenu Tam declared it as a fast day and day of Teshuva. Over the crusades and Chmielnitzky massacres this day was designated for commemorating the martyrs who were killed.<ref>Mishna Achrona (siman 580 fnt 274) quoting Sefer Hazechira of Rabbenu Efraim of Buna, [https://www.yeshiva.co/midrash/21441 Rabbi Yirmiyohu Kanagoff on yeshiva.co]</ref>

== Minhagim ==

# There was an old minhag for the Jews of Poland to fast on the twentieth of Sivan.<ref>Magen Avraham 568:10, Bear Haetiv 580:9</ref> Some say that the fast was only mandated for boys 18 years old and girls 15 years old and above.<ref>Shaarei Teshuva 580:9 based on a ledger of the Vaad Arba Aratzot</ref>
# Nowadays most people do not fast and it is almost unheard of.<ref>Rabbi Aryeh Leib Shpitz (Hameor 33:5 p. 15). There he argues that if the gedolim were able to establish a fast day for hundreds of years for a tragedy we should also be able to establish a fast day for the six million who were martyred in the Holocaust. </ref>
# Special Selichot are recited on this day.<ref>Magen Avraham 493:6, Shaarei Teshuva 580:9</ref>
# If Jews from Poland and from another country made a minyan together it wouldn't be a violation of [[Lo Titgodedu]] for them to pray together and each one follow thier own minhag.<ref>Magen Avraham 493:6. See Sh"t Mishpatei Uziel (Inyanim Klaliyim 4:1) for an explanation of this point.</ref>
# One of the reasons this day was chosen to commemorate the crusades and pogroms is because it never falls out on Shabbat.<ref>Shaarei Teshuva 580:9</ref>
# Regarding the concept of whether a community can establish a day of fasting and commemoration for a tragedy is discussed in poskim. This day serves a proof that it is possible to establish such a day.<ref>See Yosef Ometz (v. 1, Dinei Purim Vinitchz ch. 1107, fnt. 7) who implies that it is possible for later rabbis to establish a fast day for generations. Rav Yitzchak Herzog (See Sh"t Heichal Yitzchak oc 61) writes that some wrote that it is impossible to add a day to the Jewish calendar to commemorate tragedies based on a text in the Tisha B'av Kinnot, however, this seems to be contradicted by the fact that Rabbenu Tam established the twentieth of Sivan as a fast day for generations. See further Mishneh Halachot 15:211, Kovetz Igrot Chazon Ish 1:97, and Pear Hadur v. 3 p. 124. </ref>

== Anenu and Kriyat Hatorah ==

# If ten people are fasting in a minyan they should recite [[Fast Days|Anenu]] in the private [[Shmoneh Esrei|Shemona Esrei]] as well as in the repetition of [[Chazarat HaShatz|Chazarat Hashatz]].<ref>Shaarei Teshuva 580:9</ref>
# If ten people are fasting in a minyan for [[Mincha]], they should recite take out the Sefer Torah to read Vayichal, as is the practice of a communal fast day. If the twentieth of Sivan falls out on Friday, the Torah is not taken out to read Vayichal.<ref>The Torah is not read when the 20th of Sivan falls on a Friday. The ''Shaarei Teshuva'' 580:9 explains ''why'' this is different from ''Asara B'Tevet'' where the Torah is read even on Friday. The reason provided is that because many people have developed a custom of being lenient and not completing this specific fast, the practice has become to not take out the Torah for ''Vayichal'' at ''Mincha'', even if there are ten people present who ''are'' completing it. </ref>
# Some say that if there is a minyan fasting they should read Vayichal even at Shacharit of a Monday or Thursday.<ref>Taz 566:3, Eliya Rabba 566:3, Malbushei Yom Tov 566:1, Shaarei Teshuva 580:9</ref>

== Seudat Mitzvah and Brit Milah ==

# If there is a brit milah on the twentieth of Sivan, it is permissible to join in the [[Brit Milah]] meal and break one's fast. Afterwards, one may eat and drink regularly and doesn't have to continue fasting. The father of the baby boy and the Sandak don't have to fast at all that day since it is like a Yom Tov for them. Other seudot mitzvah also allow a person to eat on this fast day, however, if they could they should be pushed off until the night.<ref>Magen Avraham 568:10, Shaarei Teshuva 580:9</ref>
# If possible a wedding should be arranged to avoid teh twentieth of Sivan. If possible the chupah should be done on the 19th or 21st. If not, there's room to be lenient since not everyone keeps it as a fast day.<ref>Divrei Shalom YD 4:142</ref>

== Links ==

* [https://www.yeshiva.co/midrash/21441 Article by Rabbi Yirmiyohu Kaganoff on Yeshiva.co]

20th of Sivan

2026-06-04T15:27:27Z

YitzchakSultan1: /* Anenu and Kriyat Hatorah */

The twentieth of Sivan is a day marked on the Jewish calendar for remember various tragedies that happened to the Jewish people over history. One pogrom it commemorates is the murder of 31 Jews in Blois, France, on the twentieth of Sivan in the year 1171. Rabbenu Tam declared it as a fast day and day of Teshuva. Over the crusades and Chmielnitzky massacres this day was designated for commemorating the martyrs who were killed.<ref>Mishna Achrona (siman 580 fnt 274) quoting Sefer Hazechira of Rabbenu Efraim of Buna, [https://www.yeshiva.co/midrash/21441 Rabbi Yirmiyohu Kanagoff on yeshiva.co]</ref>

== Minhagim ==

# There was an old minhag for the Jews of Poland to fast on the twentieth of Sivan.<ref>Magen Avraham 568:10, Bear Haetiv 580:9</ref> Some say that the fast was only mandated for boys 18 years old and girls 15 years old and above.<ref>Shaarei Teshuva 580:9 based on a ledger of the Vaad Arba Aratzot</ref>
# Nowadays most people do not fast and it is almost unheard of.<ref>Rabbi Aryeh Leib Shpitz (Hameor 33:5 p. 15). There he argues that if the gedolim were able to establish a fast day for hundreds of years for a tragedy we should also be able to establish a fast day for the six million who were martyred in the Holocaust. </ref>
# Special Selichot are recited on this day.<ref>Magen Avraham 493:6, Shaarei Teshuva 580:9</ref>
# If Jews from Poland and from another country made a minyan together it wouldn't be a violation of [[Lo Titgodedu]] for them to pray together and each one follow thier own minhag.<ref>Magen Avraham 493:6</ref>
# One of the reasons this day was chosen to commemorate the crusades and pogroms is because it never falls out on Shabbat.<ref>Shaarei Teshuva 580:9</ref>
# Regarding the concept of whether a community can establish a day of fasting and commemoration for a tragedy is discussed in poskim. This day serves a proof that it is possible to establish such a day.<ref>See Yosef Ometz (v. 1, Dinei Purim Vinitchz ch. 1107, fnt. 7) who implies that it is possible for later rabbis to establish a fast day for generations. Rav Yitzchak Herzog (See Sh"t Heichal Yitzchak oc 61) writes that some wrote that it is impossible to add a day to the Jewish calendar to commemorate tragedies based on a text in the Tisha B'av Kinnot, however, this seems to be contradicted by the fact that Rabbenu Tam established the twentieth of Sivan as a fast day for generations. See further Mishneh Halachot 15:211, Kovetz Igrot Chazon Ish 1:97, and Pear Hadur v. 3 p. 124. </ref>

== Anenu and Kriyat Hatorah ==

# If ten people are fasting in a minyan they should recite [[Fast Days|Anenu]] in the private [[Shmoneh Esrei|Shemona Esrei]] as well as in the repetition of [[Chazarat HaShatz|Chazarat Hashatz]].<ref>Shaarei Teshuva 580:9</ref>
# If ten people are fasting in a minyan for [[Mincha]], they should recite take out the Sefer Torah to read Vayichal, as is the practice of a communal fast day. If the twentieth of Sivan falls out on Friday, the Torah is not taken out to read Vayichal.<ref>The Torah is not read when the 20th of Sivan falls on a Friday. The ''Shaarei Teshuva'' 580:9 explains ''why'' this is different from ''Asara B'Tevet'' where the Torah is read even on Friday. The reason provided is that because many people have developed a custom of being lenient and not completing this specific fast, the practice has become to not take out the Torah for ''Vayichal'' at ''Mincha'', even if there are ten people present who ''are'' completing it. </ref>
# Some say that if there is a minyan fasting they should read Vayichal even at Shacharit of a Monday or Thursday.<ref>Taz 566:3, Eliya Rabba 566:3, Malbushei Yom Tov 566:1, Shaarei Teshuva 580:9</ref>

== Seudat Mitzvah and Brit Milah ==

# If there is a brit milah on the twentieth of Sivan, it is permissible to join in the [[Brit Milah]] meal and break one's fast. Afterwards, one may eat and drink regularly and doesn't have to continue fasting. The father of the baby boy and the Sandak don't have to fast at all that day since it is like a Yom Tov for them. Other seudot mitzvah also allow a person to eat on this fast day, however, if they could they should be pushed off until the night.<ref>Magen Avraham 568:10, Shaarei Teshuva 580:9</ref>
# If possible a wedding should be arranged to avoid teh twentieth of Sivan. If possible the chupah should be done on the 19th or 21st. If not, there's room to be lenient since not everyone keeps it as a fast day.<ref>Divrei Shalom YD 4:142</ref>

== Links ==

* [https://www.yeshiva.co/midrash/21441 Article by Rabbi Yirmiyohu Kaganoff on Yeshiva.co]

20th of Sivan

2026-06-04T15:15:48Z

YitzchakSultan1: /* Minhagim */

The twentieth of Sivan is a day marked on the Jewish calendar for remember various tragedies that happened to the Jewish people over history. One pogrom it commemorates is the murder of 31 Jews in Blois, France, on the twentieth of Sivan in the year 1171. Rabbenu Tam declared it as a fast day and day of Teshuva. Over the crusades and Chmielnitzky massacres this day was designated for commemorating the martyrs who were killed.<ref>Mishna Achrona (siman 580 fnt 274) quoting Sefer Hazechira of Rabbenu Efraim of Buna, [https://www.yeshiva.co/midrash/21441 Rabbi Yirmiyohu Kanagoff on yeshiva.co]</ref>

== Minhagim ==

# There was an old minhag for the Jews of Poland to fast on the twentieth of Sivan.<ref>Magen Avraham 568:10, Bear Haetiv 580:9</ref> Some say that the fast was only mandated for boys 18 years old and girls 15 years old and above.<ref>Shaarei Teshuva 580:9 based on a ledger of the Vaad Arba Aratzot</ref>
# Nowadays most people do not fast and it is almost unheard of.<ref>Rabbi Aryeh Leib Shpitz (Hameor 33:5 p. 15). There he argues that if the gedolim were able to establish a fast day for hundreds of years for a tragedy we should also be able to establish a fast day for the six million who were martyred in the Holocaust. </ref>
# Special Selichot are recited on this day.<ref>Magen Avraham 493:6, Shaarei Teshuva 580:9</ref>
# If Jews from Poland and from another country made a minyan together it wouldn't be a violation of [[Lo Titgodedu]] for them to pray together and each one follow thier own minhag.<ref>Magen Avraham 493:6</ref>
# One of the reasons this day was chosen to commemorate the crusades and pogroms is because it never falls out on Shabbat.<ref>Shaarei Teshuva 580:9</ref>
# Regarding the concept of whether a community can establish a day of fasting and commemoration for a tragedy is discussed in poskim. This day serves a proof that it is possible to establish such a day.<ref>See Yosef Ometz (v. 1, Dinei Purim Vinitchz ch. 1107, fnt. 7) who implies that it is possible for later rabbis to establish a fast day for generations. Rav Yitzchak Herzog (See Sh"t Heichal Yitzchak oc 61) writes that some wrote that it is impossible to add a day to the Jewish calendar to commemorate tragedies based on a text in the Tisha B'av Kinnot, however, this seems to be contradicted by the fact that Rabbenu Tam established the twentieth of Sivan as a fast day for generations. See further Mishneh Halachot 15:211, Kovetz Igrot Chazon Ish 1:97, and Pear Hadur v. 3 p. 124. </ref>

== Anenu and Kriyat Hatorah ==

# If ten people are fasting in a minyan they should recite [[Fast Days|Anenu]] in the private [[Shmoneh Esrei|Shemona Esrei]] as well as in the repetition of [[Chazarat HaShatz|Chazarat Hashatz]].<ref>Shaarei Teshuva 580:9</ref>
# If ten people are fasting in a minyan for [[Mincha]], they should recite take out the Sefer Torah to read Vayichal, as is the practice of a communal fast day. If the twentieth of Sivan falls out on Friday, the Torah is not taken out to read Vayichal.<ref>Shaarei Teshuva 580:9 explains that this is unlike Asara Btevet where we take out a Sefer Torah and read Vayichal even on Friday afternoon. The reason is that many people are lenient and don't complete the fast of the twentieth of Sivan.</ref>
# Some say that if there is a minyan fasting they should read Vayichal even at Shacharit of a Monday or Thursday.<ref>Taz 566:3, Eliya Rabba 566:3, Malbushei Yom Tov 566:1, Shaarei Teshuva 580:9</ref>

== Seudat Mitzvah and Brit Milah ==

# If there is a brit milah on the twentieth of Sivan, it is permissible to join in the [[Brit Milah]] meal and break one's fast. Afterwards, one may eat and drink regularly and doesn't have to continue fasting. The father of the baby boy and the Sandak don't have to fast at all that day since it is like a Yom Tov for them. Other seudot mitzvah also allow a person to eat on this fast day, however, if they could they should be pushed off until the night.<ref>Magen Avraham 568:10, Shaarei Teshuva 580:9</ref>
# If possible a wedding should be arranged to avoid teh twentieth of Sivan. If possible the chupah should be done on the 19th or 21st. If not, there's room to be lenient since not everyone keeps it as a fast day.<ref>Divrei Shalom YD 4:142</ref>

== Links ==

* [https://www.yeshiva.co/midrash/21441 Article by Rabbi Yirmiyohu Kaganoff on Yeshiva.co]

20th of Sivan

2026-06-04T15:11:24Z

YitzchakSultan1: /* Seudat Mitzvah and Brit Milah */

20th of Sivan

2026-06-04T14:53:43Z

YitzchakSultan1:

20th of Sivan

2026-06-04T14:34:37Z

YitzchakSultan1: Created page with "The twentieth of Sivan is a day marked on the Jewish calendar for remember various tragedies that happened to the Jewish people over history. One pogrom it commemorates is the murder of 31 Jews in Blois, France, on the twentieth of Sivan in the year 1171. Rabbenu Tam declared it as a fast day and day of Teshuva. Over the crusades and Chmielnitzky massacres this day was designated for commemorating the martyrs who were killed.<ref>[https://www.yeshiva.co/midrash/21441 Rab..."

Holidays

2026-06-04T14:02:43Z

YitzchakSultan1: /* List of Jewish Holidays */

''For laws relating to Jewish holidays, see [[Yom Tov]]''

'''Jewish holidays''', (Hebrew: Yamim Tovim, ימים טובים‎, singular Yom Tov, יום טוב) occur throughout the year. The Halachik status of holidays vary, depending on the origin of the festival.

==List of Jewish Holidays==

*[[Chodesh Elul]] is the month of repentance heralding the new year, during which the shofar is blown daily and [[Selichot]] are recited.
*[[Rosh Hashana]] is the Jewish new year, on which the Shofar is blown in coronation of Hashem over the world.
*[[Aseret Yimei Teshuva]] are the ten days of repentance between Rosh Hashana and Yom Kippur.
*[[Yom Kippur]] is the day of atonement, when the judgement for the year is sealed.
*[[Sukkot]] is the holiday when Jews sit in a Sukkah and shake the Arba Minim (Lulav, Etrog, Hadasim, and Aravot).
*[[Shemini Aseret]] is the one day holiday that concludes the Tishrei series of Yamim Tovim.
*[[Simchat Torah]] is the day celebrating the concluding of the Torah.
*[[Chanukah]] is the eight day festival of lights.
*[[Tu BiShevat]] is the new year for the trees.
*[[Purim]] is commemorating the hidden miracles that saved the Jewish people from Haman's plot to annihilate the nation.
*[[Purim Katan]] is the 14th of the first Adar of a leap year.
*[[Pesach]] is the holiday when Jews celebrate the exodus from Egypt with the seder, Matzah, Maror, and no Chametz.
*[[Sefirat HaOmer]] is the counting of the Omer from Pesach to Shavuot.
*[[Yom HaAtzmaut]] is Israeli Independence Day.
*[[Lag BaOmer]] is the 33rd day of the Omer, on which Rabbi Akiva's students stopped dying in a plague.
*[[Shavuot]] is the holiday when Jews celebrate the receiving of the Torah with all night Torah study and dairy foods.
*[[Yom Tov]] means holidays on which non-food related Melacha is prohibited.
*[[Chol HaMoed]] are the intermediate days between the first day of Yom Tov and the last day of Yom Tov.
*[[Rosh Chodesh]] is the beginning of the new month.
*[[Three Weeks]] is the three weeks of mourning over the destruction of the Beit HaMikdash, beginning with [[Shiva Asar BeTamuz]] and ending with [[Tisha BeAv]].
*[[Nine Days]] is the nine days of the month of Av, from Rosh Chodesh to Tisha BeAv, during which the mourning practices become more intense.
*[[Fast Days]] are days of mourning for specific tragedies in Jewish history.
*[[Tisha BeAv]], the day of compounded tragedy for the Jewish nation.
*[[Tu BeAv]] (Tu B'Av), the day of much celebration for the Jewish nation.
*[[20th of Sivan|Twentieth of Sivan]], a day to remember various national tragedies.

===Jewish holidays by month===
{| class="wikitable"
|-
!Month!!Jewish holidays and related events
|-
!<div align="left">'''Tishrei'''
|[[Rosh Hashana]] - [[Aseret Yimei Teshuva]] - [[Yom Kippur]] - [[Sukkot]] - [[Chol HaMoed|Chol HaMoed Sukkot]] - [[Shemini Aseret]] - [[Simchat Torah]]
|-
!<div align="left">'''Kislev'''
|[[Chanukah]]
|-
!<div align="left">'''Teves'''
|[[Fast Days#Asara B'Tevet|Asara B'Tevet]]
|-
!<div align="left">'''Shevat'''
|[[Tu BiShevat]]
|-
!<div align="left">'''Adar'''
|[[Tanit Ester]] - [[Purim]] - [[Purim Katan]]
|-
!<div align="left">'''Nissan'''
|[[Tanit Bechorot]] - [[Pesach]] - [[Chol HaMoed|Chol HaMoed Pesach]] - [[Sefirat HaOmer]]
|-
!<div align="left">'''Iyar'''
|[[Yom HaAtzmaut]] - [[Pesach Sheni]] - [[Lag BaOmer]]
|-
!<div align="left">'''Sivan'''
|[[Shavuot]]
|-
!<div align="left">'''Tammuz'''
|[[Fast Days#Shiva Asar BeTamuz|Shiva Asar BeTamuz]] - [[Three Weeks]]
|-
!<div align="left">'''Menachem Av'''
|[[Nine Days]] - [[Tisha BeAv]] - [[Tu BeAv]]
|-
!<div align="left">'''Elul'''
|[[Chodesh Elul]]
|-
!<div align="left">'''Misc.'''
|[[Yom Tov]] - [[Second Day of Yom Tov|Yom Tov Sheni]] - [[Rosh Chodesh]] - [[Issru Chag]]
|}

==See also==

*[[Shabbat]]

[[Category:Holidays]]

Tisha BeAv

2026-06-02T01:55:17Z

YitzchakSultan1: /* What one may learn on Tisha BeAv */

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

#The Jews in 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]]. After Tisha B'av, there are days of consolation and celebration, including Shabbat Nachamu and [[Tu Be'Av]].
==Erev Tisha B'av==
===Learning Torah===

#Some Ashkenazim have the minhag not to learn after midday 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). English Yalkut Yosef 553 fnt. 146 points out ruling in the Halichot Olam v. 2 was that if it would disturb him to only learn Tisha Bav material after Chatzot he may learn any subject of Torah. Also, if Tisha Bav is on Shabbat, technically someone can learn whatever they want but one who limits himself to Tisha Bav subjects will be blessed. However, Chazon Ovadia is his later ruling and there he is more lenient. Or Letzion 3:28:5 writes that one should refrain from learning regular subjects of Torah after chatzot and only learn the subjects that are permitted on Tisha B'av, however, for someone whom that is difficult for It is permitted to learn those subjects exclusively can learn anything.</ref>

===Seuda Hamafseket===
====Small Meal in Advance====

#The custom is to eat a large meal before [[Mincha]] and then to begin the Seuda Ha'mafseket after Mincha<ref>Rama 552:9</ref>. However, it is improper to overeat during the meal before Mincha, as one will then be too stuffed for the actual seuda ha'mafseket.<ref>Rama 552:9, Mishna Brurah 552:22. The Rama writes that the minhag was to have a large meal before mincha and then seuda mafseket after mincha. However, the Mishna Brurah 552:22 quotes many achronim who disapprove of this minhag and advise having only one cooked dish before mincha. The Eliya Rabba concludes that one can follow the minhag as long as one's intent is for heaven to be able to fast properly. Nonetheless he should make sure that the first meal isn't too elaborate so that the seuda mafseket is merely stuffing oneself and a snack and not a meal. Or Letzion 3:28:1 agrees. Kaf Hachaim O.C. 552:49:1 writes that the minhag of most people is to follow the Rama's minhag.</ref>
#One should make sure to have a significant separation between the first meal and the seuda mafseket. It is improper to have a large meal, recite birkat hamazon, and then immediately afterwards have the seuda mafseket. The reason is that when one has a large meal before so that he is stuffed by the time he is eating the seuda mafseket, the seuda mafseket is merely ceremonial and the main seuda mafseket was the large meal beforehand. Also, it is a problem of [[bracha sheino tzaricha]]. Rather one should eat the large meal before Chatzot or much earlier in the day such as immediately after mincha gedola.<ref>Mishna Brurah 522:22. Or Letzion 3:28:1 writes that one can follow the minhag, nonetheless, he should have it a few hours before the seuda mafseket so that the seuda mafseket isn't stuffing oneself and it isn't a concern of [[bracha sheino tzaricha]] to have them too close to one another. The Kaf Hachaim O.C. 552:31:1 cites both of these reasons not to have other foods, say [[birkat hamazon]] and then have the seuda mafseket. In Kaf Hachaim O.C. 552:47:1 he says that it is permitted to have an elaborate meal after [[mincha gedola]] and then the seuda mafseket right before sunset and that is considered sufficiently separated. [http://halachayomit.co.il/en/Default.aspx?HalachaID=2091&PageIndex=18 halachayomit.co.il] writes that it is a completely improper minhag to have the large meal, recite birkat hamazon, and then have the seuda mafseket.</ref>
#Someone who knows that he will be able to fast easily and is strict not to minimize with the first meal, prior to the seuda mafseket, or not have it will be praised as being holy.<ref>Rama 552:9</ref>

====Cooked Dishes====

#During the seuda ha'mafseket, one should ensure not to eat more than one cooked food.<ref>Shulchan Aruch O.C. 552:1</ref> Roasted foods are the equivalent of cooked foods in this regard.<ref>Rama 552:3</ref>
#Some consider dairy products which are pasteurized are cooked dishes.<ref>Or Letzion 3:28:2</ref> Others disagree because it is done for health concerns and not for improving taste. <ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 176</ref>
#Even though vegetable soup contains multiple vegetables, it's considered one cooked dish.<ref>Or Letzion 3:28:1</ref> Some say that it is only considered one dish if it's normally made that way during the year.<ref>Chazon Ovadia (Arba Taniyot p. 258)</ref>
#Eggs that were cooked in multiple ways are considered separate cooked dishes. Therefore, one can't eat scrambled eggs and hard boiled eggs at the seuda mafseket.<ref>Chazon Ovadia (Arba Taniyot p. 256), Or Letzion 3:28:1, Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177</ref>
#Even though raw vegetables aren't considered cooked dishes, one shouldn't eat a salad at the seuda mafseket.<ref>Or Letzion 3:28:1 citing Machzik Bracha 552:2 and Ben Ish Chai Devarim n. 19; Kaf HaHaim 552:11</ref> Others rule that one may eat an unlimited amount of raw foods, including fruits and vegetables. <ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 176</ref> Therefore, even a raw salad seasoned with oil and spices in permissible.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177</ref>
#Baked goods aren't considered cooked dishes. Therefore, one is permitted to eat different types of cakes. However, one should only eat them to fill oneself and not for pleasure.<ref>Or Letzion 3:28:3, Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177</ref> Pizza is considered a cooked dish because of the cheese on top.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177</ref>
#As such, it is proper to not eat, chocolate, snacks, and sweets. However, if there is nothing else to satiate oneself then it is permissible to eat them.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177</ref>

====Beverages====

#Cooked beverages are not considered cooked dished. Therefore, technically, it is permissible to drink beer, tear, or coffee are seudat hamafseket.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177</ref> However, ideally, one should avoid doing so in order to not derive too much pleasure from seudat hamafseket.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 178</ref> Therefore, one who can easily refrain should do so.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 178</ref>
#One shouldn't drink soda nor other pleasurable drinks at the seuda mafseket.<ref>Or Letzion 3:28:3</ref> Exceptional cases, such as one who will have difficulty digesting without it, may even drink beer.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 178</ref> Additionally, one who feels a need to drink coffee or tea may do so.<ref>Chazon Ovadia p. 268, Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 178. Chazon Ovadia adds that the minhag is to have coffee or tea at seuda mafseket and it isn't considered another cooked dish, but it is proper to be stringent.</ref> Similarly, sweet drinks, such as coke, should only be served at suedat hamafseket if necessary, not for indulging.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 178</ref>

====Meat, Wine, Fish====

#One should not eat fish at the Seudat Ha'Mafseket.<ref>Shulchan Aruch O.C. 552:2, the Mishna Brurah 552:6 explains that this prohibition is due to the fact that there are some places where fish is referred to as "meat" which is what the Talmud forbids one to eat during this meal. Additionally, the Mishna Brurah explains, fish is a type of food that would be served at a royal meal (see Y.D. 217:8) and it provides joy to the person who eats it.</ref>
#It is permitted to eat canned tuna as well as canned sardines since they are not considered foods fit to be served at a royal table.<ref>[https://itorah.com/daily-halacha/lecture/tisha-b-av-the-foods-fish-at-seudat-hamafseket-and-the-seudah-if-one-is-not-fasting-on-tisha-b-av-/3321/7-28-2020 Rabbi Mansour]</ref>

====Pickled Foods====
#Some forbid picked foods so as not to derive too much pleasure from seudat hamafseket or because they might be considered cooked dishes.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177 based on Kaf HaHaim 552:26</ref> There are others who permit.<ref>Penine Halacha, Zmanim, Perek 9: Erev Tisha BeAv, Seif 2: Definition of Forbidden Foods, page 177 based on Aruch Hashulchan 552:7</ref>

====Hard Boiled Eggs====

#It is customary to use hard boiled eggs as the "cooked food" eaten at the Seudat Ha'Mafseket, as eggs are the food eaten by mourners.<ref>Mishna Brurah 552:13 and Rama 552:5</ref>

====Bread and Water====

#For those who are capable, it is proper to only eat dry bread dipped in salt and drink only water.<ref>Shulchan Aruch O.C. 552:6</ref> Nonetheless, one need not lessen his eating; rather, one should ensure to eat and drink enough in order that he can endure the fast.<ref>Mishna Brurah 552:15</ref> Some are stringent to dip the final bit of bread in ashes<ref>Rama 552:6</ref> and to eat it and to declare “This is the Tisha B'Av meal." <ref>The Mishna Brurah 552:16 suggests doing so based upon the practice of Rav in the Yerushalmi in Taanit 4:6 </ref>
#One should specifically have bread at the seuda mafseket.<ref>Or Letzion 3:28:1</ref>

====Sitting on the Floor====

#It is customary to sit on the floor while eating the meal, although one need not remove his shoes as the fast has not yet begin.<ref>Shulchan Aruch O.C. 552:7 and Rama, Or Letzion 3:28:1</ref>

====Eating after Seuda Mafseket====

#If one explicitly said that he will not eat after the seuda hamefseket, he cannot continue eating even if it is before sunset. However, if he only had in mind that he would no longer eat, but didn't explicitly say it, he may continue eating. <ref>Yalkut Yosef Moadim page 577, Shulchan Aruch O.C. 553:1. </ref> Since some poskim disagree, some suggest that one say explicitly that he intends to 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>

====Zimmun====

#Three men should not eat together in order to avoid being obligated in a [[zimun]]. <ref>Shulchan Aruch O.C. 552:8, Haghot Maimaniyot Hilchot Taaniyot 5:7:30 </ref> If they do sit together, they should not recite the zimmun. <ref>Mishna Brura 552:19, Or Letzion 3:28:1 </ref>

====Tisha B'av Falls Out on Shabbat or Sunday====

#In a year in which the 9th of Av falls out on either [[Shabbat]] (in which case the fast is observed beginning at sunset on Shabbat) or on Sunday, the seuda mafseket meal is not eaten. In such a case, one may enjoy a large sumptuous meal so as to properly celebrate Shabbat. However, one must ensure to stop eating before sunset (see "When Tisha Beav Falls Out on Shabbat or Sunday" below).<ref>Shulchan Aruch and Rama O.C. 552:10</ref>

====Someone who Isn't Fasting====

#Even someone who isn't fasting should observe the laws of seuda mafseket.<ref>Or Letzion 3:28:1, [https://itorah.com/daily-halacha/lecture/tisha-b-av-the-foods-fish-at-seudat-hamafseket-and-the-seudah-if-one-is-not-fasting-on-tisha-b-av-/3321/7-28-2020 Rabbi Mansour]</ref>

===Tachanun===

#[[Tachanun]] is omitted at Mincha on Erev Tisha B'av. If Erev Tisha B'av falls out on Shabbat, Tzidkadecha Tzedek is omitted.<ref>Shulchan Aruch O.C. 552:12, there the S.A explains that the 9th of Av is called a "Moed," and thus we treat it as a holiday in this regard by omitting Tachanun as we do on other festivals as well.
For the same reason, Tachanun is not recited on the 9th of Av proper either (S.A 559:4). </ref>

==Fasting==
===Who Should Fast?===
#A choleh shein bo sakana does not have to fast on Tisha B'av.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/1071122/rabbi-hershel-schachter/hilchos-tisha-b-av/ Rav Hershel Schachter]. His example of a choleh shein bo sakana is someone who is knocked out by the fast and needs to lie in bed all day because of a splitting headache.</ref>
====Healthy Individuals====

#It is forbidden for all men of bar mitzvah age and women of bat mitzvah age to eat and drink on Tisha BeAv. The fast begins at sunset of the 8th of Av and ends at nightfall 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>

====Pregnant or Nursing Woman====

#Pregnant and nursing women must fast on Tisha BeAv.<ref>Shulchan Aruch OC 554:5</ref> If the woman is sick to the degree that she is a Choleh Shein Bo Sakana, she doesn't have to fast. In these situations one should always ask an Orthodox Rabbi to assess the situation.<ref>Yalkut Yosef 554 (HaChayvim VeHitanot #1)</ref>
#A pregnant women who is in pain from fasting is exempt from fasting.<ref>Rav Shlomo Zalman Auerbach (Halichot Bayta ch. 25 fnt. 3) says that if a pregnant women is in pain because of the hot Israeli weather she can break her fast. Similarly, Rabbi Zilberstein (Torat Hayoledet 48:4) writes that if a pregnant woman is weak and feels unwell she can break her fast, especially in the first few months of the pregnancy.

See Halichot Bayta who quotes Chayei Adam 135:2 as holding that a pregnant woman should fast even if she's in pain unless there's a concern for danger (pikuach nefesh. However, in the footnote he writes that nowadays poskim are more lenient. </ref>

====Eating in Increments====

#Some poskim hold 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]] the halacha is that one must eat in small increments if it won't increase the danger (Shulchan Aruch O.C. 618:7), the same applies to Tisha B’av. However, Rav Shlomo Zalman Auerbach (Nishmat Avraham v. 4 554:1), Chazon Ovadia (Arba Taniyot p. 26), [[Shevet Halevi]] 4:46, Tzitz Eliezer 10:25:16, and Rav Elyashiv (Kovetz Teshuvot 1:57) disagree and say that this isn’t necessary for Tisha B’av. The Biur Halacha 554:6 quotes the Pitchei Olam who writes that when there is a small concern for Cholera, people should only eat in small increments so as not to abolish the fast. Shevet Halevi and Rav Elyashiv explain that this is limited to a case in which the whole community had to eat, due to concerns from the Cholera epidemic. However, generally speaking, an individual who is sick may eat regularly. </ref> However, one should not overindulge.<ref>Shulchan Aruch OC 554:5, Hagahot Maimaniot Hilchot Taaniyot 1:8 </ref>

====Children====
#Children are exempt from fasting. Nonetheless, they should eat the seuda ha'mafseket, and observe the applicable halachot.<ref>Or Letzion 3:28:1, [https://www.yutorah.org/sidebar/lecture.cfm/1071122/rabbi-hershel-schachter/hilchos-tisha-b-av/ Rav Hershel Schachter], [https://itorah.com/daily-halacha/lecture/tisha-b-av-the-foods-fish-at-seudat-hamafseket-and-the-seudah-if-one-is-not-fasting-on-tisha-b-av-/3321/7-28-2020 Rabbi Mansour]</ref>
#With regards to children who have reached the age of chinuch, some say that they should wear non-leather shoes on Tisha B'av,<Ref>Chazon Ovadia p. 301</ref> while others hold that they can wear leather shoes.<ref>Or Letzion 3:29:16</ref>
#Even if they are below the age of chinuch, it is a good practice to have them wear non-leather shoes.<Ref>Chazon Ovadia p. 301</ref>

===Brushing Teeth===

#One should refrain from brushing his teeth on Tisha B'av. However, if refraining from doing so causes him tremendous distress, then it's permitted. <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 mouth on Tisha B'Av. However, if one must, then he may rinse out his 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 with mouthwash because of rechitza. </ref>

===Medications===

#A person can take medications, such as a capsule, a bitter tasting pill, or liquid medicine, without water on Tisha B'av.<ref>Rav Eider in Halachos Of The Three Weeks p. 19, Or Letzion 3:29:11</ref> If one can't swallow a pill without liquids, one can swallow it with some bitter water, such as water with tea essence concentrate or a bit of baking soda.<ref>Or Letzion 3:29:11</ref>
#It is permitted to take a caffeine pill on tisha b'av.<ref>[https://dinonline.org/2017/07/31/taking-caffeine-supplements-on-major-fast-days/ dinonline.org]</ref>

===When Does the Fast of Tisha Be'Av End===

#It is not necessary to wait until Rabbeinu Tam's tzet hakochavim to begin eating.<ref>Yalkut Yosef Moadim page 586 </ref> Some say that it is sufficient to wait 27 minutes after sunset.<ref>Or Letzion 3:29:25</ref>

==Washing and Bathing==
===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 O.C. 554:7</ref>
# One should not bathe a child on tisha b'av. If they are dirty, then it is permitted to clean the area that is dirty. If they are so dirty that it is difficult to just clean that area, then it is permitted to bath their whole body.<ref>Halichot Emet 25:4 p. 175 writes that one should not bathe a child, even if they are below the age of chinuch, unless they are dirty. Hatipul Btinokot p. 266 writes that if a child is very dirty and it is hard to clean each area that's dirty, then it is permitted to bathe their whole body on tisha b'av. He bases his idea on Mishna Brurah 613:1 by yom kippur. </ref>

===Washing Dirty Hands===
Regarding washing one's hands for health during the coronavirus pandemic, see [[Halachot Related to Coronavirus#The Three Weeks]].

#If one's hands are dirty, then he may clean the dirty area.<ref>Shulchan Aruch O.C. 554:9</ref>

===Mikveh===

#One should not go to the Mikveh on Tisha B'Av.<ref>Shulchan Aruch O.C. 554:8. If a woman needs to do a hefsek tahara on tisha b'av, she can wash just that area of the body and do the hefsek tahara (Mishna Brurah Shaar Hatzion 551:35, Kaf Hachaim 551:63, Mikrei Kodesh p. 255).</ref>

===Washing Dishes===

#It is permissible to wash dishes that are needed on Tisha B'Av itself, such as for children. Otherwise, one shouldn't wash dishes until after Chatzot. It is preferable to wash the dishes while wearing gloves.<ref>Or Letzion 3:29:14</ref>

===Wipes===

#If a wipe is not wet enough, that upon touching it, one's hand wouldn't be wet enough to make something else wet, then one can use it to wipe one's face and hands on Tisha B'av. However, if it's wet enough, that upon touching it, one's hand would be wet enough to make something else wet (tofaich al menat l'hafiach), then one may not use such a wipe. <ref>Or Letzion 3:29:13</ref>
#If one changed a baby and afterwards one's hands are dirty, it is permitted to wash them with soap.<ref>Or Letzion 3:29:13</ref>

==Anointing==

#It is prohibited to anoint oneself for pleasure on Tisha B'av.<ref>Shulchan Aruch O.C. 554:15 </ref>
#Some poskim permit using deodarant on Tisha B'Av, while others forbid it.<ref>Rabbi Eider (Halachos Of The Three Weeks p. 22) and [http://www.torahmusings.com/2011/08/deodorant-on-tisha-bav/ Rabbi Gil Student] based on Biur Halachah 554:15 sv. sicha, are lenient regarding the use of deodorant on Tisha Bav. [https://itorah.com/daily-halacha/lecture/tisha-b-ab-applying-skin-creams-perfume-and-deodorant/2355 Rabbi Mansour] agrees, citing Chacham Ovadia. However, Piskei Hahalachot (by R' Yair Yanay, 555:16) quotes Rav Elyashiv as forbidding deodorant on Tisha Be'av. </ref> Some poskim hold that stick deodorant is forbidden on, while spray deodorant as permitted.<ref>Rav Mordechai Willig (Am Mordechai Moadim 13:3, [https://www.yutorah.org/sidebar/lecturedata/1106391/Halachos-of-The-9-Days-and-Tisha-B%E2%80%99Av Hilchos Three Weeks Part 1, min 22]) distinguishes between spray deodorant, which is permitted, as rechitza sheina shel tanug and stick deodorant, which is forbidden as sicha sheina shel tanug. This is also explained in an earlier shiur ([https://www.yutorah.org/sidebar/lecture.cfm/722652/rabbi-mordechai-i-willig/hilchos-tisha-b-av/ Hilchos Tisha B'av, min 86]). </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>
#One is permitted to use skin creams to treat scraped or infected skin, since one is doing so to cure the skin, but not for pleasure.<ref>Or Letzion 3:29:13 explains that one can use skin creams to treat scraped or infected skin since it is to cure the skin and not for pleasure. [https://itorah.com/daily-halacha/lecture/tisha-b-ab-applying-skin-creams-perfume-and-deodorant/2355 Rabbi Mansour] agrees.</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> Some prohibit any comfortable shoe even if it isn't leather. Sephardim don't have this practice.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/1071122/rabbi-hershel-schachter/hilchos-tisha-b-av/ Rav Hershel Schachter quoted Rav Soloveitchik as reccomending being strict for Rambam, who holds that any comfortable shoe is forbidden. However, Rav Ovadia is lenient.</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 Shaarei 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>

==Marital Relations==

#It is prohibited to have marital relations on Tisha B'av.<ref>Shulchan Aruch O.C. 554:1, Yalkut Yosef Moadim page 577. </ref>
#It is proper not to sleep in the same bed as one's wife on Tisha B'Av.<ref>Shulchan Aruch 554:18</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. Nitai Gavriel (Ben Hametzarim v. 1 p. 311) is strict. Aruch Hashulchan 554:17 and Taz 615:16 write that one need not be stringent about this at all. Kitzur Shulchan Aruch 124:12 forbids physical contact both in the day and at night. Rav Ovadia (Halichot Olam v. 2 p. 153) permits all harchakot including touching and handing items to your wife on Tisha B'av, as long as she isn't a nidda.</ref> Some say that a husband and wife should even be careful not to pass things on Tisha B'av night.<ref>Nitai Gavriel (Ben Hametzarim v. 1 p. 311) </ref>

==Working on Tisha B'Av==

#The minhag is not to engage in any work which takes time to do during the night of Tisha B'av nor the morning until midday, so as not to divert one's attention from the mourning. This includes housework like sweeping.<ref>Halachos of the Three Weeks p. 25, [https://thehalacha.com/wp-content/uploads/Vol11Issue7.pdf Halachically Speaking v. 11 Issue 7]</ref>
#It is permitted to have a non-Jew work for you on Tisha B'av as long as it isn't something public like building or painting a house.<ref>Halachos of the Three Weeks p. 25</ref>
#If the nature of the work is that not doing it on Tisha B'av will cause one a financial loss, one may do it on Tisha B'av. When possible one should have a non-Jew do it or at least postponed until midday.<ref>Halachos of the Three Weeks p. 25</ref>

==Learning Torah==
===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>Shulchan Aruch 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 (the prophecies about the destruction and rebuke of the Jewish people, but not consolation nor about the 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 Divrai Torah such as [[Psukei Dzimra|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 [[Birchot HaShachar|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, because 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>
#At Shacharit, Kaddish is recited after [[Kriyat HaTorah|kriyat hatorah]] before the haftorah.<ref>Or Letzion 29:23</ref>
#At Mincha, Kaddish is not recited after kriyat hatorah or haftorah.<ref>Or Letzion 29:23</ref>
#For [[Kriyat Shema Al HaMitah|Kriyat Shema Al Hamita]] many poskim advise reciting a shortened version with the bracha of hamapil, the first paragraph of shema, and any other psukim found in Shulchan Aruch O.C. 239:1.<ref>Mekabetz Teshuvot Msefer Meshivat Nefesh siman 555 quotes Rav Chaim Kanievsky as holding that a person shouldn't say the psukim of kriyat shema al hamita on tisha b'av. In the footnote, though, they quote Rav Nissim Karelitz and Rav Elyashiv that it is permissible to say any of the texts in Shulchan Aruch OC 239 but not the additions found in the siddur.</ref> Others hold that one may recite [[Kriyat Shema Al HaMitah|kriat shema al hamita]] on Tisha B'av as usual.<ref>Rivivos Ephraim 1:380:4</ref>

===Eicha===

#The custom is to read the Megillat 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 except for Megillat Esther. Magen Avraham 490:9, rules that one should recite a beracha on all of the megillot (except Kohelet). Mishna Berurah 490:19 adopts 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 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 Megillat 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 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===
Here's the text for the Nachem (Ashkenazic, Sephard, and Sephardic): [https://he.wikisource.org/wiki/%D7%AA%D7%A4%D7%99%D7%9C%D7%AA_%D7%A2%D7%9E%D7%99%D7%93%D7%94_-_%D7%91%D7%A7%D7%A9%D7%95%D7%AA#%D7%99%D7%A8%D7%95%D7%A9%D7%9C%D7%99%D7%9D Tefillat Nachem on wikisource].

#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 Sephardic minhag of Israel is to recite Nachem in all the prayers of Tisha B'av.<ref>Sh"t Yechave Daat 1:44, 7:128:1, Yalkut Yosef (Moadim, Hilchot Tisha Bav no. 19), Or Letzion 3:29:21. Yachava Daat 7:128 cites also Yaskil Avdi 7:8:5. </ref> The Moroccan and Syrian minhag is to say it only at mincha.<ref>Rabbi Mordechai Lebhar in Magen Avot OC 557 for Moroccans and [https://itorah.com/lecture/audio/rabbi-eli-mansour/tisha-beav-the-amidah-on-tisha-beav/633/6 Rabbi Mansour] for Syrians</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, Rav Joseph B. Soloveitchik (Mesorah Journal vol. 7, pg. 19 and Nefesh Harav pg. 79). see also [https://www.yutorah.org/lectures/lecture.cfm/780565/rabbi-dovid-gottlieb/is-%E2%80%9Cnachem%E2%80%9D-still-relevant-after-the-six-day-war/ Rabbi Dovid Gottlieb] </ref>
#Everybody says Nachem, even someone who isn't fasting.<ref>Nitai Gavriel Ben Hametzarim v. 2 85:17, http://din.org.il/2013/07/15/%D7%AA%D7%A4%D7%99%D7%9C%D7%AA-%D7%A0%D7%97%D7%9D-%D7%91%D7%AA%D7%A9%D7%A2%D7%94-%D7%91%D7%90%D7%91/</ref>

===Tallit and Tefillin===
{{Tefillin_on_Tisha_BeAv}}

=== Birkat Halevana after Tisha B'av ===

# The minhag is to not to recite [[Birkat Halevana|birkat halevana]] until after tisha b'av.<ref>Rama 426:2, Gra (Maaseh Rav 159), Chazon Ovadia p. 410, Mishna Brurah 426:8. Mishna Brurah explains that it is not proper to recite birkat halevana while we're in a state of mourning.</ref>
# According to Sephardim, the minhag is to recite birkat halevana immediately after tisha b'av.<ref>Chazon Ovadia p. 410, Or Letzion (3:29:25 in footnote)</ref> According to Ashkenazim, a person should break his fast and put on shoes before reciting birkat halevana.<ref>Rama 426:2, Mishna Brurah 426:11</ref>

==Sitting on the Floor==

#During the evening of Tisha B'Av and the morning until [[chatzot]] (midday) it's prohibited to sit on a bench or chair if it's three [[tefachim]] or higher.<ref>Rama 559:3, Rav Shimon Eider (Halachos of The Three Weeks) pg. 24. Shulchan Aruch O.C. 559:3 writes that the minhag is not to sit in a chair applies at night and the morning until the time of mincha (a half hour after chatzot). Yalkut Yosef (Tisha BeAv n. 15) agrees.</ref> Someone who finds sitting on the floor to be difficult may sit on a cushion or a low bench or chair.<ref>Mishna Brurah 559:11. Yalkut Yosef Tisha BeAv n. 15 writes that someone old and weak can sit on a chair lower than 3 tefachim. </ref>
#After midday, one should not sit on the floor unless he is reciting kinnot.<ref>Nitei Gavriel pg. 393 </ref>

===Elderly or Pregnant===

#Elderly individuals as well as pregnant women who have a difficult time sitting on the ground may sit on a regular chair. Because they are sitting on the chair to avoid pain but not for pleasure , it is permitted.<ref>Nitei Gavriel pg. 391</ref>

===[[Standing for a Talmid Chacham|Standing for Parents or for a Talmid Chacham]]===

#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], Yabia Omer YD 3:27:3 </ref>

===When Tisha B'av Falls on Motzei Shabbat===

#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>

===Cars and Trains===

#It is permitted to sit down when traveling in a car or train. If possible, one should try to stand on the train.<ref>[https://thehalacha.com/wp-content/uploads/Vol11Issue7.pdf Halachically Speaking v. 11 issue 7]. Regarding cars, he cites Moadei Yeshurun 1:141, Ohalecha Bamisecha 36:22, Chut Shani Shabbat 2:327, Rivevot Efraim 1:382, and Orchot Rabbenu 2:138:12 who are lenient. Mikraei Kodesh by Rabbi Moshe Harari 7:48 is also lenient to sit normally when driving. Regarding trains he cites Rivevot Efraim 1:382, Ohelecha Bamisecha 36:23, Chut Shani Shabbat 2:327, and Mikadesh Yisrael Ben Hametzarim 269 who are lenient.</ref>

===Sleeping on a Bed===

#It is proper for a person to sleep in a manner that's less comfortable than usual on tisha b'av. For example, if a person usually uses two pillows he should use only one. Some people sleep on the floor. There is also a minhag to place a rock under one's head where one sleeps.<ref>Rama 555:2, Or Letzion 3:29:19</ref>
##Some say that if possible, he should place his mattress on the floor and sleep on it that way. If a person can't, he should use one less pillow than they usually do, unless they can't fall asleep that way.<ref>Or Letzion 3:29:19</ref>
#Someone who is weak should sleep in his bed normally.<ref>Mishna Brurah 555:6, Kaf Hachaim 555:9</ref>

==Greeting on Tisha B'Av==

#As part of the mourning of Tisha B'av, one should refrain from greeting others.<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, it is permitted to respond, but you should do so with a lowered voice and with your head bent downward.<ref>Mikraei Kodesh by Rabbi Moshe Harari 7:40 </ref>
#It is permitted to say Mazal Tov for a recent Simcha on Tisha B’Av, as it's considered a blessing and not a greeting.<ref>Rav Shlomo Zalman Auerbach (cited in Dirshu M.B. Beiurim and Musofim 554:63 citing Halichos Shlomo Bein HaMitzorim Vol. 15 Orchos Halacha 30)</ref> However, if possible, one should wait for a different day to express Mazal Tov.<ref>Chut Shani Vol. 2 p. 327</ref>
#It is permitted to wish a “Refuah Shleima” to a person who is ill on Tisha B'Av.<ref>Dirshu M.B. Beiurim and Musofim 554:63</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. Mishna Brurah 555:8 only allows it for someone who really needs it in his house after chatzot. </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]] practices of Tisha B'Av extend until the tenth of Av, because most of the burning of the Beit Ha'mikdash took place on the tenth of Av.<ref>Gemara Taanit 29a, Shulchan Aruch Orach Chaim 558:1 </ref>
#According to Ashkenazim, one may not eat meat, launder clothing, bathe, take haircuts, or listen to music<ref>Halachos of the Three Weeks p. 32</ref> until mid-day of the tenth of Av.<ref>Rama 558:1, Mishnah Berurah 558:3 based on Sh"t Maharshal 92. Under extenuating circumstances, Shemirat Shabbat Kihilchata 42:16 and Piskei Teshuvot 558:2 allow one to do laundry immediately after the fast. For example, The Three Weeks allows doing laundry immediately after tisha b'av if he's traveling the next morning. Similarly, Sh"t Teshuvot Vihanhagot 2:260 allows one to shower right after tisha b'av if necessary. </ref> According to Sephardim, one may not eat meat or drink wine until sunset of the tenth of Av.<ref>Shulchan Aruch O.C. 558:1, Kaf HaChaim 558:10, Shaare Teshuva 558:2, Chazon Ovadia p. 413, Or Letzion 29:26. </ref> It is permitted for Sephardim to shower, do laundry, and take haircuts immediately after Tisha B'av.<ref>Sh"t Yechave Daat 5:41, Chazon Ovadia Arba Taniyot p. 415, Or Letzion 29:26, Halachot and History of The [[Three Weeks]], The Akkad Edition, Congregation Shaare Rahamim Halachot Series page 66. 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>
#It is permitted to recite [[Shehechiyanu]] immediately after Tisha B'av is over.<ref>Chazon Ovadia Arba Taniyot p. 415 citing Maharashdam 4:148, Yafa Lelev 6:558, Hitorerut Teshuva 362, and Shevet Halevi 6:70:10.</ref> Others disagree and hold shehechiyanu should not be recited until after the tenth of Av.<ref>Chida (Machzik Bracha 558:3), Or Letzion 29:26, Kaf Hachaim 551:208, Ish Matzliach Note 9 to Shulchan Aruch 551:17</ref>
#It is permitted to cut one's nails immediately after Tisha B'av.<ref>Kol Hamitabel Aleha p. 554 quoting Rav Elyashiv</ref>

===Tisha B'av that Falls Out on Thursday===

#When Tisha B'av falls out on Thursday, it is permitted to launder clothing, shave, take hair cuts, bathe, and shower immediately after Tisha B'av in honor of Shabbat.<ref>Magen Avraham 558:1, Mishna Brurah 558:3, Aruch Hashulchan 558:2, and Kaf Hachaim 558:6.</ref>
#When Tisha B'av falls out on Thursday, one should not have meat or wine on Friday until Chatzot, like other years.<ref>Aruch Hashulchan 558:2, Chazon Ovadia (Arba Taniyot p. 419), and Piskei Teshuvot 558:4. Chazon Ovadia permits only for tasting the Shabbat food to check if it is prepared properly. Piskei Teshuvot footnote 20 quotes Rabbi Levi Yitzchak from Barditchiv and Mechzeh Eliyahu who permitted even eating meat immediately after Tisha B'av when Tisha B'av falls out on Thursday.</ref>
#Some poskim hold that one may only shower or bathe immediately after Tisha B'av when it falls out on Thursday if he's doing so to honor Shabbat. However, if he's going to shower or bathe again anyway before Shabbat, then he may not shower or bathe immediately after Tisha B'av, since that shower or bath isn't to honor Shabbat.<ref>Piskei Teshuvot 558:4 quoting Az Nidbaru 8:40. See Chazon Ovadia (Arba Taniyot p. 417-8) who quotes many who are lenient even for Ashkenazim to shower or shave Friday morning or even immediately after Tisha B'av when it falls out on Thursday in honor of Shabbat. He cites Shelat Yavetz 1:96 who permits Thursday night and Eliya Rabba 559:31 and Kitzur Shulchan Aruch who permit Friday morning. See further in Mechezeh Eliyahu 86, Lhorot Natan 2:38, and Moria (5729 Av p. 69).</ref>
#One shouldn't do laundry on Friday except for clothing that is needed for Shabbat.<ref>Piskei Teshuvot 558:4</ref> Once he's running a load then he can add more clothing, even ones that aren't necessary for Shabbat.<ref>Piskei Teshuvot 558 fnt. 19 quoting Shevet Hakehati 3:182</ref>

===Tisha B'av that Falls Out on Shabbat===

#If Tisha B'av falls out on [[shabbat]] and is pushed to Sunday, everything including shaving, doing laundry, and bathing is permitted right after the fast, except for eating meat and drinking wine.<ref>Rama OC 558:1. Mishna Brurah 558:4 and Kaf Hachaim OC 558:7 add that some refrain from marital relations on that night unless it is the night of tevila.</ref> It is also permitted to listen to music right after the fast on Motzei Tisha B’av when it is delayed.<ref>Shaar Hatziyun (558:4), Piskei Teshuvot 558:3, [https://outorah.org/p/128155 OU Halacha Yomi quoting Rav Schachter]</ref>

==When Tisha BeAv falls out on Shabbat==
===Prohibitions 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>Shulchan Aruch O.C. 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> On the other hand, according to Sephardim, relations are permitted on Shabbat.<ref>Yalkut Yosef, Kitzur Shulchan Aruch, Volume 2, 556:1</ref>
#If Tisha B'av falls out on Shabbat and is pushed off to Sunday, one may eat meat or drink wine on Monday day and not Sunday night. <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 Mishna Brurah note 1, writes that some poskim are lenient. </ref>
#If Tisha B'av falls out on Shabbat and is pushed off to Sunday bathing and haircuts are permitted Sunday night.<ref>Halachos of the Three Weeks p. 32 citing Mishna Brurah 558:4</ref> Some say that one shouldn't listen to music until the next day.<ref>Halachos of the Three Weeks p. 32</ref> Others hold that music is permitted even at night.<ref>Piskei Teshuvot 558:3 based on Shaar Hatziyun 558:4 writes that it is permitted to listen to music Sunday night after Tisha B'av since Tisha B'av was delayed. He does quotes Rav Yechiel Michel Tukachinsky and Shevet Hakehati 4:153 who were strict.</ref>
#If Tisha B'av falls out on Shabbat some say that one shouldn't have meals with meals with other friends, while others are lenient if you regularly have such meals.<ref>Mishna Brurah 552:23 writes that the Magen Avraham holds that one shouldn't have meals with friends on Shabbat when it is Tisha Bav, however, the Bechor Shor argues that if one usually has such meals one shouldn't desist.</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>Biur Halacha 559:9 s.v. veino quoting the Shvut Yaakov 3:37 (cited by Rabbi Akiva Eiger), Rav Ovadia Yosef in Chazon Ovadia (Arba Tzomot, p. 60), Dirshu fnt. 47 citing Rav Yitzchak Zilberstein in Torat Hayoledet 48:4</ref> Most Ashkenazic poskim are strict unless she is in a lot of pain.<ref>Or Yisrael v. 78 p. 178 quotes Avnei Nezer, Maharash Halevi OC 2, Eshel Avraham, and Hitorerut Teshuva OC 3:353 as holding that a woman who is pregnant or nursing should fast the whole tisha b'av even when it is delayed. Similarly, Minchat Baruch 12:3 fnt. 4 quotes the Bet Meir 659:9, Maharsham in Daat Torah 554:5, and Eshel Avraham 550 as strict. [https://www.hebrewbooks.org/pdfpager.aspx?req=46440&pgnum=33 Nitai Gavriel 65:3 v. 2 p. 33] writes that a pregnant woman should fast on a delayed tisha b'av unless she is feeling very weak. Halichot Beyta 25:8 writes that only for the first 30 days can a woman who gave birth not fast on a delayed tisha b'av, otherwise she should fast.</ref>
#If Tisha Beav falls out on Shabbat and is pushed off to Sunday then there is a dispute among the poskim as to whether or not a boy who becomes Bar Mitzvah on the 10th of Av is required to fast.<ref>Yalkut Yosef, Kitzur Shulchan Aruch, Volume 2, 556:9.</ref>

===Havdala for Tisha BeAv that Is Observed on Sunday===

#If Tisha BeAv falls out on [[Shabbat]] and is pushed off to Sunday or if Tisha BeAv falls out on Sunday, the bracha of Boreh Meorei HaEsh upon a fire is made on [[Motzei Shabbat]] before the reading of Eicha and Besamim is omitted. The bracha of [[Havdalah]] on a cup of wine, however, is delayed until after Tisha BeAv, Sunday night.<ref>Shulchan Aruch O.C. 556:1. Mishna Brurah 556:3 adds that an adult can drink this wine. Yalkut Yosef, Kitzur Shulchan Aruch, Volume 2, 556:8, Yabia Omer, Volume 6, 48:13 agree. </ref>
#Those who are at home also should moerei ha'esh on Saturday night.<ref name=":0" /> Some say that women should recite morei esh.<ref name=":1" />
#Someone who is not fasting because of health reasons should recite [[Havdalah]] on [[Motzei Shabbat]] before eating.<ref>Rav Nevinsal in Byitzchak Yikreh 556:2,[http://www.dailyhalacha.com/displayRead.asp?readID=2361 Rabbi Mansour on Dailyhalacha.com] quoting Yechave Daat 3:40, Chazon Ovadia (Arba Tzomot, p. 352), Yalkut Yosef, Kitzur Shulchan Aruch, Volume 2, 556:7, Birkei Yosef OC 556:2. Rav Chaim Kanievsky in a letter to Rav Elyashiv (Kovetz Teshuvot 1:57) quoted Zecher Simcha and Tzafnat Pane'ach that there is no obligation for a sick person to recite havdalah on Tisha BeAv and Rav Elyashiv responded that he follows the Birkei Yosef. 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. See also Az Nidbaru 6:53:4 and Rivevot Efraim 3:371. [https://www.torahanytime.com/#/lectures?v=199132 Rav Yitzchak Yosef (Motzei Shabbat Matot 5782 min 14)] explained that originally Rav Ovadia held that someone who needs to eat on Tisha B'av that is delayed such as a pregnant woman should wait until they need to eat on Sunday to recite havdalah. However, after Rav Massas argued with him based on the Knesset Hagedola that it is better to recite havdala on Motzei Shabbat, the ideal time for Havdala, he changed his opinion.</ref> While typically wine or grape juice is used for Havdala, one should try to use [[Chamar Medina|chamar medina]], particularly when making Havdala on Tisha BeAv.<ref>Rav Nevinsal in Byitzchak Yikreh 556:2 writes that a person should use Chamar Mdina and not wine when a sick person recites havdalah on Tisha BeAv. He quotes that Rav Shlomo Zalman Auerbach also held this way. Rav Elyashiv (Kovetz Teshuvot 1:57) agrees. The Griz (on Rambam Hilchot Taniyot cited by Rav Elyashiv) in fact allowed making havdalah on wine itself for a sick person on Tisha BeAv. The basis for this dispute is whether there is a unique prohibition to drink wine on Tisha BeAv or it is part of the regular restrictions of the nine days.
*Taanit 30b states that anyone who eats meat and drinks wine "on Tisha BeAv" is included in the verse: "And whose iniquities are upon their bones" (Yechezkel 32:27). It is difficult to understand why the Gemara would need to explicitly forbid these items "on" Tisha Be'av as one may not eat anything on Tisha Be'av. (See Rabeinu Chananel who has a different girsa). Rashi therefore explains that this phrase refers to drinking wine or eating meat during the Seuda Mafseket.
*There are two reasons for why these items would be forbidden during the Seuda Mafseket: 1) These were items typically placed on the mizbeach and therefore we commemorate the loss of the Beit Hamikdash by not eating/drinking them. 2) This meal matches the prohibitions usually observed by an Onen after he loses a relative before the burial (Trumat Ha'deshen).
*Thus, according to the first reason there would be an additional reason to prohibit wine and meat on Tisha BeAv which would even apply to someone who is permitted to break their fast, while according to the second reason there would be no additional reason to prohibit wine or meat on Tisha Beav more than the regular rules that govern the 9 days.
*Therefore, because of this additional concern, some who would typically allow making Havdala on wine during the 9 days would prohibit this on Tisha Be'Av itself and instead require one to use Chamar Medina (Rav Moshe Soloveitchik, oral communication). The Brisker Rav, however, held that Tisha BeAv is considered like intense mourning after the burial and not an Onen; therefore, he held wine is permitted for havdalah on Tisha BeAv. Rav Elyashiv (Kovetz Teshuvot 1:57) proves from the Or Zaruah that the Brisker Rav is incorrect and Tisha BeAv mimics the practices of Onen. Rav Nevinsal makes the same point based on the Ritva (cited in Bet Yosef 557).
Rav Ovadia (Chazon Ovadia p. 350) has an entirely different approach. He permits someone sick to recite havdalah on wine since it is for a mitzvah and not for pleasure. The gemara Tanit he explains is only relevant to a healthy person eating or drinking on Tisha BeAv for pleasure.</ref> Some hold that it is preferable to use grape juice.<ref>[https://youtu.be/m_BFkLGwzjk Rav Osher Weiss (min 16:05-17:20)]. He explained that nowadays it is questionable to use any drink for chamar mdina (See Rav Elyashiv in Kovetz Teshuvot 1:57) so it is preferable to use grape juice and rely on those who permit it during the nine days and Tisha bav for someone sick.
*Rav Chaim Kanievsky in his letter to Rav Elyashiv asked how it is possible to make havdalah on Tisha BeAv if according to the Chazon Ish there is no Chamar Mdina today. Rav Elyashiv responded that he could use unfermented wine. Rav Ovadia in Chazon Ovadia p. 350 writes that he could use grape juice.</ref> One may fulfill his/her obligation to hear Havdalah even through someone who is making Havdala on Tisha Be'av who is permitted to eat.<ref>Yalkut Yosef 556:7. Chazon Ovadia p. 351 also quotes this from Birkei Yosef 556:3, Zachor Lavraham, Moed Lkol Chai 10:49, Yaskil Avdi 7:36, and Mishneh Halachot 11:455.</ref>
#One who needs to eat on Tisha B'av that falls out on Sunday must recite Havdalah beforehand. Some say that if they're sick they should wait until they need to eat to recite Havdalah and not say it immediately Saturday night unless they need to eat then.<ref>Yachava Daat 3:40 in the footnote writes that even though the Knesset Hagedola says that someone eating on Tisha B'av that falls out on Sunday should recite Havdalah before they eat on Saturday night doesn't mean that they need to recite Havdalah Saturday night, but rather they should wait until they need to eat and then recite Havdalah.</ref> Others hold that they should initially recite havdalah immediately on Motzei Shabbat.<ref>[https://www.torahanytime.com/#/lectures?v=199132 Rav Yitzchak Yosef (Motzei Shabbat Parshat Matot 5782 min 13-14)] explained that originally his father held that a person should wait until they need to eat before reciting havdalah. However, later after Rav Massas challenged his opinion based on the Knesset Hagedola that indeed the sick person should recite havdalah immediately on Motzei Shabbat. Rav Yitzchak added that this is the preferred option even though she just finished seuda shelishit and is not hungry since it is always ideal to recite havdalah on Motzei Shabbat and not delay. This is reiterated in Yalkut Yosef (Arba Taniyot, 5779 edition, pp. 494-6) and clear in Chazon Ovadia (Arba Taniyot pp. 349-50). See further [https://halachayomit.co.il/he/Default.aspx?HalachaID=629 Halachayomit.co.il] which quotes Rav Ovadia's earlier ruling that a nursing or pregnant woman should wait until chatzot unless she feels very weak or is sick to recite havdalah and eat.</ref>
#While it is true that most poskim hold that someone who is not fasting because of health reasons must recite havdalah before eating,<ref>Keneset Hagedola (responsa 71), Birkei Yosef 556:1, Rav Elyashiv in Kovetz Teshuvos 1:57, Yechava Daat 3:40, Minchat Yitzchak 8:30:4, 10:31:9, Mishna Halachot 11:455, Nitai Gavriel (Ben Hametzarim v. 2 95:5). If they recite havdalah on Saturday night they would skip besamim but recite the rest of havdalah. If they recite it on Sunday they should skip besamim and morei esh. Nitai Gavriel (Ben Hametzarim v. 2 95:8) quotes a dispute whether it is permitted to use wine or they should use beer instead for havdalah.</ref> some poskim disagree and hold that they do not recite havdalah until Sunday night.<ref>Rav Chaim Kanievsky in Kovetz Teshuvos 1:57. Rabbi Willig (Halachot of Tisha B'av that Falls Out on Motzei Shabbos 5785) agrees with Rav Kanievsky.</ref>
#It should be emphasized that if one ever must urgently break their fast because of health reasons, one should not recite Havdala first and run the risk of entering a dangerous situation.<ref>Even a situation of "safek pikuach nefesh," when one is unsure if the situation is life-threatening qualifies to allow one to violate whatever is necessary (excluding the 3 cardinal sins) in order to bring a person back to health (see Sanhedrin 74a).</ref>
# Havdalah can be recited in shul after Tisha B'av Sunday night.<ref>Siach Yitzchak 249 writes that the minhag was not to recite havdalah in shul after Tisha B'av that fell out on Sunday. He suggests that this is because there is a question if we should be reciting havdalah altogether Sunday night, but he concludes that the Eshkol said that it should be said in shul.</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>

== Tisha B'av that Falls Out on Sunday ==

==== Shabbat Afternoon ====

# If Tisha BeAv falls out on Sunday, some Ashkenazim hold that it is forbidden to learn Torah regularly Shabbat afternoon (after chaztot), however, some poskim allow this.<ref>Mishna Brurah 553:10</ref> Sephardim allow this but still hold that it is preferable to learn the halachot of Tisha BeAv.<ref>Yalkut Yosef 556:2</ref>
# If Tisha BeAv falls out on Sunday, one doesn't say Tzidkatcha at [[mincha]] of [[Shabbat]].<ref>Shulchan Aruch O.C. 559:1, Rama 552:12, Yalkut Yosef 556:3</ref>

==== Beginning of Fast and Seuda Shelishit ====

# 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>Shulchan Aruch O.C 553:1, 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>
# It is forbidden to do melacha before reciting אתה חוננתנו or ברוך המבדיל בין קודש לחול after Shabbat.<ref>Rama 553:2, Mishna Brurah 556:2, Nitai Gavriel (Ben Hametzarim v. 2 94:13)</ref>
# It is customary to continue to wear leather shoes on Shabbat until after barchu of maariv.<ref>Rama 553:2, Yechava Daat 5:38, Yalkut Yosef 556:4-5</ref> It is forbidden to do any signs of mourning such as sitting on the floor or wearing non-leather until after Shabbat is over.<ref>Nitai Gavriel (Ben Hametzarim v. 2 93:1, 94:1)</ref> After barchu a person should switch into non-leather shoes and sit on the floor.<ref>Yechava Daat 5:38, Nitai Gavriel (Ben Hametzarim v. 2 94:1-2)</ref> 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]].<ref>Yalkut Yosef 556:4-5</ref>
# It is proper to have [[Arvit]] of [[Motzei Shabbat]] a while after sunset giving people time to change from their [[Shabbat]] clothing which they should do after nightfall.<ref>Yalkut Yosef 556:4-5</ref> In that situation it is permissible to switch one's shoes before barchu if a person first recites ברוך המבדיל בין קודש לחול.<ref>Nitai Gavriel (Ben Hametzarim v. 2 94:4), Yechava Daat 5:38</ref>
# Since washing a person's hands in a limited fashion isn't a clear indication of mourning it is forbidden to wash a person's hands completely after sunset on Saturday night. Rather, he should just wash up to his knuckles.<ref>Nitai Gavriel (Ben Hametzarim v. 2 94:3)</ref>
# The parochet should not be removed until after barchu or after the time for when Shabbat is over.<ref>Nitai Gavriel (Ben Hametzarim v. 2 94:9)</ref>

==== Havdalah ====

# Havdalah is not recited on Saturday night. Instead, it is delayed to Sunday night before eating. Havdalah consists of hagefen and havdalah as besamim and morei esh are omitted.<ref>Shulchan Aruch O.C. 556:1</ref>
# The bracha of borei morei haesh is recited upon a lit torch on Saturday night after Shabbat before the recitation of Eicha. Those who are at home also should recite this bracha.<ref name=":0">Shulchan Aruch 556:1</ref> Some say that women should recite morei esh.<ref name=":1">Shevet Halevi 7:77:2, Nitai Gavriel (Ben Hametzarim v. 2 95:3)</ref>
See [[Tisha BeAv#Havdala for Tisha BeAv that Is Observed on Sunday|Havdalah for Tisha BeAv on Sunday]] section for more details.

==== Preparing on Shabbos for Afterwards ====

# For someone who needs to take a slow release pill it is permitted to do so on Shabbat and it isn’t considered refuah (medicine) or hachana (preparing).<ref>Rav Asher Weiss (Minchat Shlomo 2:38)</ref>
# It is forbidden to bring a siddur for kinnot, Eicha, or non-leather shoes to shul on Shabbat afternoon to be used that night. Doing so is considered preparing on Shabbat for after Shabbat. To avoid this issue, a person can either bring whatever they need before Shabbat or bring it from home after nightfall after Shabbat.<ref>Nitai Gavriel (Ben Hametzarim v. 2 93:9)</ref>

== When Tisha BeAv falls out on Thursday ==
#One may take a haircut, wash oneself, and do laundry and need not wait until midday on Friday in order to perform these preparations in honor of Shabbat.<ref>M.B 558:3</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 />
{{Holidays}}
[[Category:Fasting]]
[[Category:Holidays]]

Kiddush

2026-05-27T01:56:47Z

YitzchakSultan1: /* Eating in the Place One Made Kiddush */

{{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|kiddush]] 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 halachot of Kiddush of [[Shabbat]].<ref>Mishna Brurah 271:2, Nitei Gavriel ([[Yom Tov]] vol 2, 29:1)</ref> In addition, Chazal instituted that [[Kiddish|kiddush]] be made over a cup of wine.<ref>The Gemara (Pesachim 106a) states that the [[Kiddish|Kiddush]] 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|Kiddush]] over the cup of wine is Derabbanan. Tosfot's second opinion holds saying [[Kiddish|Kiddush]] over a cup of wine is Deoraitah, but drinking it is Derabbanan. </ref>
#Some authorities hold that the biblical obligation is discharged with the [[prayer]] in Shul and that the [[Kiddish|kiddush]] at home is entirely Derabbanan.<ref>Magen Avraham 271:1 writes that since the Rambam and Tosfot hold that the deoraita part of [[Kiddish|Kiddush]] 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 Be'er 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|Kiddush]]. Chatom Sofer (OC 1:17 and 1:21) emphasizes that since a person intends to fulfill the mitzvah properly according to the halacha, it is like one had intent not to fulfill one's biblical mitzvah in davening. The Mishna Brurah (Biur Halacha s.v. miyad) is also bothered with the Magen Avraham given that there is a requirement to mention yetziyat mitzrayim at kiddush, and one does not do that during shemoneh esreh.

There is a dispute whether a women's lighting [[Shabbat]] candles can fulfill [[Kiddish|Kiddush]] deoraita, Sh"t Mishneh Halachot 7:37 holding that it can fulfill the Deoraita 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 [[reviyis|revi'it]] of wine in order to be valid.
##The amount of a [[Revi'it]] is open to dispute:
##According to Rav Chaim Naeh, 3.2 fluid ounces is sufficient.
##According to Rav Moshe Feinstein, on Friday night (when the obligation of kiddush is biblical), 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|revi'it]]. Most say that one need only drink a Melo Lugmav (lit: a cheekful), which amounts to slightly more than half of a revi'it, but some say that one should preferably drink a [[Revi'it]].<ref>*What is the minimum amount of wine one should drink for [[Kiddish|Kiddush]]? 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. Additionally in opposition to the Or Letzion, the Brisker Rav (Chametz Umatzah 7:9 s.v. vhanireh cited by Dirshu 472:35) explains that there's no initial mitzvah to have a full reviyit for every kos shel bracha, but rather it is a unique halacha for the four cups of the seder. 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|kiddush]]. 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|kiddush]], 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>

==Kiddush in Shul==

#In the days of the gemara, the Rabbis instituted saying [[Kiddish|kiddush]] 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 discusses the custom to recite 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. Rashba responsa 1:37 and Maharam Chalavah Pesachim 101a agree. Nonetheless, the Bet Yosef writes that the more proper minhag is not to say Kiddush in Shul. Shulchan Aruch 269:1 rules that some have this practice to say Kiddush in shul, but that it is better not to. Mishna Brurah 269:5 writes that the common minhag is to say Kiddush in shul, and that 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 actually encouraged to say Kiddush in shul. If that is not the case, then a shul which doesn't yet have an established minhag shouldn't say kiddush in shul, but if their minhag is to say it then they may continue to do so.

*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.
*See Chazon Ovadia (vol. 2 pg. 1) where he says that a community were everyone can be assumed to do kiddush at home, should not make kiddush in shul, but if this is not the case, then they should make kiddush in shul so that they can at least fulfill their obligation in kiddush mideorayta. He explains that the proper procedure would be to give the wine to a katan to taste to make sure it would not be considered a beracha levatalah. But also mentions that if the chazzan were to drink a reviet, that would also work as this can be considered kiddush bemakom seudah.
</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|kiddush]] in shul shouldn't drink from the wine<ref>Shulchan Aruch 269:1. He explains that since one can only fulfill his obligation of kiddush in the context of a meal - אין קידוש אלא במקום סעודה - the one making kiddush in shul won't be able to fulfill his obligation (since he's not eating in the shul) and thus he shouldn't drink the wine (since there is a prohibition to eat or drink before kiddush).</ref> but rather give it to children to drink.<ref>Shulchan Aruch Orach Chaim 269:1, Magen Avraham 269:1, Mishna Brurah 269:1, Yalkut Yosef 269:2.

In general there is a prohibition of causing a minor to violate a prohibition. This is known as the isur of "ספייה בידיים". See Shulchan Aruch OC:343, as well as gemara shabbat 121a and yevamos 114a. Thus here it should seemingly be problematic to give a katan the wine, just like it is asur for the adult to drink the wine (since it's asur to drink before kiddush and one doesn't fulfill their obligation of kiddush outside the context of a seudah).

The Magen Avraham 269:1 gives several reasons to explain why it is permitted to give the wine to a katan:

(1) Since eating before kiddush is a prohibition implied from a mitzvah, it isn't an issue of feeding something forbidden to children. (Yalkut Mefarshim on Ran Yoma 3a agrees.)

(2) According to the Geonim it is permitted to just have the cup of kiddush without the meal there, and for children that is sufficient to rely upon.

(3) There is no other viable alternative (אי אפשר בעניין אחר).

(4) According to the Rashba and Ran, it is permitted to feed a child a rabbinic prohibition (see Bet Yosef O.C. 343:1). While there may still be a concern in general of דילמא אתי למיסרח (perhaps the child will come to do the wrong thing even when they are older), this latter concern is mitigated if either we are giving them the isur because they need it (צרכו של תינוק), or if it isn't done בקביעות (with permanence; such as here, where it is possible that guests will show up to shul who need to rely upon the kiddush at shul and so they'll drink the wine).

(5) Since the prohibition is only related to time and not intrinsic to the food, it is permitted to feed to children. (Meor Yisrael Yoma 78b agrees.)</ref>
##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.<ref>The Magen Avraham cites a debate between the Bach and the Ritva on this question. The Bach thought that one should davka give the wine to a child who is not yet הגיע לחינוך (under the age of instruction), because that way it is less bad that he is drinking before kiddush. However, the Rashbah thought that giving it to such a child would constitute a bracha l'vatala (bracha in vein), since he isn't obligated in kiddush, and so one should davka give the wine to a katan who is הגיע לחינוך. </ref>
##If it is 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|kiddush]]. Then he can still recite kiddush at home for his family members.<ref>Mishna Brurah 269:1</ref>
##Some say it is sufficient that the children drink a little bit, and they need not drink a full Revi'it.<ref> Chazon Ovadia Shabbat v. 2 p. 1</ref>
#The minhag is to stand for [[kiddish|kiddush]] in shul.<ref>Rama 269:1 </ref> It is a segulah that one's knees won't feel tired.<ref>Mishna Brurah 269:6</ref>

==Kiddush at night==

#On Friday night, one should hurry home after shul to bring in the [[Shabbat]] and not tary in conversation at shul.<ref>Yalkut Yosef [[Shabbat]] 1 271:1. See also Tur (very beginning of siman 271) who uses the language of ״ימהר לאכול מיד״. </ref>
#Kiddush at night is considered greater than the Kiddush of the day.<ref>The Ran on Gemarah Pesachim 106a says that the [[Kiddish|Kiddush]] of the night is Deoraita 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|kiddush]] 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|Kiddush]] is Vayichulu (which are pesukim said based on Minhag), the Borei Pri Hagefen and then Mikadesh 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 of this pasuk, and don't say the entire first part quietly<ref>The verse (bereishis 1:31) begins with the phrase: "וַיַּ֤רְא אֱלֹקים֙ אֶת־כָּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד" - and G-d saw everything He had made, and behold it was very good.</ref>, 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. Chatom Sofer OC 1:51 explains the minhag is based on the fact that we want to mention yom hashishi before vayichulu hashamayim since there’s an acrostic of Hashem’s name of the first letter of each of those four words. But since we don’t want to mention only two words from a pasuk since it is meaningless we include a whole phrase. However, we don’t want to say the whole pasuk since the midrash says that there’s a reference to death in the beginning of the pasuk. [http://www.havabooks.co.il/sms.asp?cat=6 Rav Aviner] Nefesh Harav (p. 159) quotes Rav Soloveitchik as having the practice to say the beginning part of the pasuk quietly to himself. He also cites this as the practice of the Steipler (Orchot Rabbenu v. 1 p. 109).</ref>

==Kiddush of the Day==

#The text of [[Kiddish|kiddush]] during the day is just Borei Pri Hagefen.<ref>The Gemara Pesachim 106a states that the primary [[Kiddish|Kiddush]] is at night, but there's also a [[Kiddish|Kiddush]] of the day. Even though it seems to be Deoraitah, 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|Kiddush]] during the day is only Rabbinic. The gemara concludes that the text of such a [[Kiddish|Kiddush]] is just Borei Pri [[HaGefen]]. Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 codify this as halacha. </ref>
#However, many have the minhag to say Pesukim before saying the Bracha.<ref>While this is a common practice, there were some poskim who felt that adding pesukim was improper, because it confuses people as to what is truly the "kiddush" and what is just a nice add-on. The essense of kiddush on shabbat day is just borei pri hagafen, and they felt that it was important to highlight that. See Dirshu Mishna Brurah (siman 289 ft. 4) that cites this position from the Chazon Ish and Rav Chaim of Brisk.</ref>
##Some say two paragraphs, "Veshamaru" and "Zachor".<ref>Mishna Brurah (289:2)</ref>
##Others have the minhag to add another paragraph before these, starting with "Im tashiv Mishabbat Raglecha," which are the Pesukim in Yeshaya which discuss the sanctity of shabbat.
##While many have the practice to say just the last phrase of "Zachor", which begins with "Al cen berach", this is potentially problematic because it is not a complete verse.<ref>Mishna Brurah (289:2)</ref>

==Pouring Off==

#A person shouldn’t pour off to the other cups between the kiddush and drinking. However, if he is sick and worried about others drinking from his cup, then he may pour off before drinking, but should make sure to leave at least a reviyit in his cup after the pouring.<ref>*Piskei Teshuvot 271:32 quotes the Mishnat Yosef 4:35 who says that initially one shouldn't pour off before drinking because one should drink from a cup with a reviyit and also so that it shouldn't look like a disgrace to the mitzvah (bizuy mitzvah, see Mishna Brurah 296:4 and Eliya Rabba 271:23). However, if he’s sick he can pour off some and then drink from the cup which still has a reviyit. [https://www.yutorah.org/sidebar/lecture.cfm/898548/rabbi-hershel-schachter/berachos-92-47a-kiddusha-rabba-ii-bracha-al-hakos-ad-sheyitom-hamevarech-answering-amen/ Rav Hershel Schachter (Brachot Shiur 92 min 44)] agreed that one shouldn’t pour off so much that there’s not a reviyit left before you drink. He holds like the Magen Avraham as will be explained.
*Should the cup one drinks from have a reviyit? Tosfot Pesachim 105b s.v. shema writes that one must drink from a cup that has a reviyit and not pour off some of the cup into another cup and drink. Agudah Pesachim 10:84 and Ritva Pesachim 105b s.v. shema agree. Magen Avraham 271:24 rules like Tosfot. Mishna Brurah 271:51 agrees. Shulchan Aruch 271:11 seems not to hold like Tosfot but see Eliya Rabba 271:23 who defends Shulchan Aruch but also accepts Tosfot. Korban Netanel Pesachim 10:200 writes that in fact the Rosh, Rabbenu Yerucham, and Shulchan Aruch disagree with Tosfot and you don’t have to drink from a cup with a reviyit. Netiv Chaim 271:11 agrees. Rabbi Akiva Eiger Pesachim 105b discusses whether the proof of the Korban Netanel is conclusive.</ref>
##Some poskim allow pouring off wine for guests before he drinks from the kiddush cup (as long as one is careful to keep a reviyit in the cup).<ref>Dor Hamelaktim (v. 1 p. 652) quotes Rivevot Efraim 1:194 and Zeh Hashulchan (2:190 s.v. im) as allowing this practice, but notes that Rav Chaim Kanievsky disagreed.</ref>
#The one reciting kiddush doesn't have to pour off into their cups unless their cups are invalid for kiddush (e.g. they drank from them already). In such a case, the one reciting kiddush can pour off from his cup into the others so that they are considered valid for kiddush.<ref>Tosfot Pesachim 106a s.v. gachin, Tosfot Brachot 47a s.v. ein, Rosh Pesachim 10:16, Rosh Brachot 7:15, Shulchan Aruch OC 271:17</ref>

==Listening to Kiddush==
===Should Those Listening Also Drink?===
#Those listening to kiddush don't have to drink to fulfill their obligation, but it is a mitzvah for them to drink.<ref>Eruvin 40b and Pesachim 108b imply that only the one making kiddush needs to drink and no one else, but Pesachim 106a and perhaps 108b imply that everyone listening should drink. The Rosh (Pesachim 10:16) writes that although each person listening to kiddush doesn't need to drink wine to fulfill his obligation, there is nonetheless an added mitzvah to do so. Maharam Chalavah Pesachim 101a holds those listening don't need to drink. Tosfot Pesachim 99b s.v. lo originally assumes that those listening to the kiddush don't need to drink but afterwards questions that assumption. The Rambam Shabbat 29:7 implies that there is an obligation for everyone to drink. Maggid Mishna 29:7 just adds that those listening don't need to drink a melo lugmav. Shulchan Aruch OC 271:14 rules like the Rosh that as long as the one reciting kiddush drinks that is sufficient for everyone to fulfill their obligation, but that it is a mitzvah for them to drink. Mishna Brurah 271:83 agrees.</ref>
##Any amount is sufficient in order to get this mitzvah.<ref>The Levush 271:14 writes that those listening should drink a melo lugmav. However, the Maggid Mishna Shabbat 29:7 writes that those listening only need to drink a bit and not melo lugmav. The Taz 271:17, Eliya Rabba 271:29, and Mishna Brurah 271:71 follow the Maggid Mishna, that even a "טעימה בעלמא" (lit: a taste) is enough to achieve the מצוה מן המובחר (ideal mitzvah).</ref>
#Some say that for daytime kiddush, those listening must drink from the kiddush cup, while others disagree.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/856129/rabbi-hershel-schachter/inyonei-sefiras-haomer-nowadays-women-before-kiddush-beit-din-bein-hashmashos-shomea-keoneh/ Rav Schachter Inyonei Sefirat Haomer 5776 towards the very end] quoted the Torah Temimah, Netsiv (see Haemek Shayla 54:4), and Rav Velve Soloveitchik that one doesn’t fulfill one’s obligation if one doesn’t drink wine at the kiddush of the day specifically since it really is only a birchat hanehenin and not a bracha of a mitzvah. However, in [https://www.yutorah.org/sidebar/lecture.cfm/898548/rabbi-hershel-schachter/berachos-92-47a-kiddusha-rabba-ii-bracha-al-hakos-ad-sheyitom-hamevarech-answering-amen/ Brachot Shiur 92 (min 23)] he quoted that Rav Chaim was upset with this chiddush of the Netsiv and not everyone has to drink at the daytime kiddush. Teshuvot Vehanhagot 3:243 cites this dispute between the Brisker Rav and Rav Chaim. See Teshuvot Vehanhagot 1:264 and Piskei Teshuvot 289 fnt. 24 for more sources.</ref>

=== Waiting to Drink ===
#Those who are listening to the kiddush shouldn't drink until the one making the kiddush drinks.<ref>Gemara Brachot 47a</ref>
#However, if they each have their own cup (see below section) they may drink without waiting.<ref>Yerushalmi Brachot 6:1, Tosfot Brachot 47a s.v. ein, Tosfot Pesachim 106a s.v. gachin, Rashba Brachot 47a s.v. amar, Maharam Chalavah Pesachim 106a s.v. chazyey, Shulchan Aruch 271:16</ref>
===Everyone with their Own Cup===
#Those listening don't need their own cup of wine. They can simply drink from the kiddush cup (see below section) if they want to fulfill the mitzvah of drinking wine at kiddush.<ref>Shulchan Aruch 271:14</ref>
#However, if they do have their own cups that are valid for kiddush, then we view it as if they are all reciting kiddush over their own individual cups, and thus they need not drink from the actual kiddush cup.<ref>Rosh Pesachim 10:16 writes that the wine in each person's cup has to be fixed and not drunk from beforehand in order for them to use it for drinking at kiddush even though they aren't reciting the kiddush. He explains that since they are listening to kiddush and going to drink wine from their own cup it is considered as though they are reciting their own kiddush over their own cup. If so that cup should be valid for kiddush. Tosfot Pesachim 106a s.v. hava, Tosfot Brachot 47a s.v. ein, Rashba Brachot 47a s.v. amar, Tur 182:4, and Ohel Moed 6:6 cited by Bet Yosef 182:2 agree. The Shulchan Aruch O.C. 271:17 accepts the Rosh.
*The Tiferet Shmuel on Rosh Pesachim 10:15:10 seems to have another understanding of the Rosh in which he assumes that those who are listening to the kiddush and have their own cups don't need their cups to be valid for kiddush and may be drunk from beforehand (like the Raah). However, the Divrei Chamudot Pesachim 10:15:36 understood the Rosh as above.</ref>
##Some are more lenient and say that this is true even if their individual cups are not valid for kiddush.<ref>The Raah cited by Bet Yosef 182:4 writes that those listening don't have to have valid cups for kiddush. The Shulchan Aruch O.C. 182:4 cites that opinion as a minority view.</ref>
===Everyone Drinking from the Same Kiddush Cup===
# If the one who made kiddush drank and then gave it to everyone else at the table their drinking is considered like drinking from the ''kos shel bracha'' (Heb. כוס של ברכה; lit. cup of blessing) since it is all one series of drinking and it isn't considered as though the cup is invalidated (Heb. פגום; trans. ''pagum'').<ref>Mishna Brurah 182:24. Shaar Hatziyun 271:89 explains that even though generally speaking, once one drinks from a cup it becomes "פגום" (lit: blemished), and one should not make a bracha on such a cup, nevertheless if they are drinking from the kiddush cup it is viewed as just a continuation of the drinking began by the one who made kiddush, and so it is not considered to be like drinking from a כוס פגום (lit: blemished cup).</ref>

===Requirements for Hearing Kiddush===
# One who hears kiddush must understand the words of the one making the blessing.<ref> Hacham Ovadia (Hazon Ovadia, Volume 2, Page 18) writes that a Sepharadi who does not understand kiddush in an Ashkenazic or Yemenite accent can not fulfill the obligation via shomea ke'one in such a way. </ref>

==The Cup for Kiddush==

#Some authorities say that one may not use a plastic or paper cup for [[Kiddish|kiddush]]. However, many authorities permit them, 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 81 footnote 3) relates how in personal conversation with Rav Moshe he was told that this doesn't depend on the quality of the plastic at all. [https://www.yutorah.org/sidebar/lecture.cfm/899518/rabbi-hershel-schachter/berachos-101-50b-51b-kos-shel-beracha-chay-malei-shetifa-hadacha-disposable-cups-/ Rav Hershel Schachter (Brachot Shiur 101 min 25-30)] agrees with Rav Moshe.

*However, 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 mitzvah. Shevut Yitzchak (vol 1, 4:5, pg 48) in name of Rav Elyashiv and Chazon Ovadyah ([[Shabbat]] vol 2 p. 56) 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 that practice, though he writes that he doesn't necessarily think that it helps the issue.</ref> After the fact, one fulfilled one's obligation even if one holds that one shouldn't use a disposable cup.<ref>Mishna Brurah 183:10 writes that the entire concept of having a proper cup for kiddush is important initially (lechatchila) but after the fact (b'dieved) it isn't critical and one still fulfills one's obligation without it. Therefore, [https://www.yutorah.org/sidebar/lecture.cfm/899518/rabbi-hershel-schachter/berachos-101-50b-51b-kos-shel-beracha-chay-malei-shetifa-hadacha-disposable-cups-/ Rav Hershel Schachter (Brachot Shiur 101 min 25-30)] explained that Rav Moshe, who invalidated a disposable cup for kiddush because it is like it is already broken, would agree that if one nevertheless used such a cup one has still fulfilled their obligation.

*Rashba 51a s.v. ha writes that if a person doesn’t have one of the four major rules of a kos shel bracha a person doesn’t fulfill their obligation, the others are enhancements initially. Meiri 51a s.v. asara quote some who said that they are all only critical initially. Mishna Brurah 183:10 implies that we follow the Meiri. Maaseh Rav n. 86 follows the Rashba that it would prevent fulfilling one's obligation.</ref>
#The cup of [[Kiddish|kiddush]] should be rinsed out before being used if it isn't already clean.<ref>The Gemara Brachot 51a establishes that the kos shel bracha should be cleaned on the inside and outside before it is used. Shulchan Aruch OC 183:1 codifies this gemara but adds that it is only necessary if the cup is dirty, but if it is clean then it doesn't need to be rinsed 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>
##According to Kabbalah, even if the cup is clean, one should still rinse it both inside and outside.<ref>Kaf Hachaim 183:4</ref>
#Some say it is a nice practice to surround the kiddush cup with six small cups of wine. The minhag is to not be concerned for this opinion.<ref>Gra in Maaseh Rav n. 174 states that it is nice to have six small cups surrounding the main kiddush cup. His reason is that this is the practice of Itur of the Gemara Brachot 51a and even though the gemara says we don't have that practice the gemara only meant that it isn't critical but it is still a nice practice. Kaf Hachaim 183:3 writes that it isn't our practice since we try to follow the other explanation of Itur is having talmidei chachamim around the table, which isn't always possible but when it is that's the main method to add significance to the kiddush. </ref>
#The kiddush cup should be full.<ref>Gemara Brachot 51a, Shulchan Aruch OC 183:2</ref>
##If a person is afraid of spilling, it is sufficient that it is almost full (e.g. 1/4 inch below the top).<ref>Taz 183:4 writes that the practice of not filling up the cup to the very top is because of a concern that it will spill and make a mess. Kaf Hachaim 183:13 adds to the Taz that it isn't considered not full if it is almost full. Similarly, Rabbenu Yonah 37b s.v. al writes that even if the cup isn't completely full it is considered full for a kos shel bracha. [https://www.yutorah.org/sidebar/lecture.cfm/899518/rabbi-hershel-schachter/berachos-101-50b-51b-kos-shel-beracha-chay-malei-shetifa-hadacha-disposable-cups-/ Rav Hershel Schachter (Brachot Shiur 101 beginning)] quoting Rav Shlomo Zalman Auerbach</ref>

==Eating before Kiddush==

#It is Rabbinically<ref>Mishna Brurah 271:11 writes that the prohibition is only Rabbinic. </ref> forbidden to eat or drink anything, even water,<ref>[[Maggid]] Mishna (Hilchot [[Shabbat]] 29:5) explains that the Rambam holds that drinking water before [[Kiddish|Kiddush]] 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 O.C. 271:4 rules that even water is forbidden. </ref> before making [[Kiddish|kiddush]] once the time for [[Kiddish|kiddush]] has come.<ref>Pesachim 106b records a dispute whether one who tasted food before [[Kiddish|Kiddush]] can still make [[Kiddish|Kiddush]]. Bet Yosef 271:4 understands from there that everyone agrees that initially (lechatchila) it is forbidden to eat or drink before [[Kiddish|Kiddush]]. Rambam (Hilchot [[Shabbat]] 29:5), Tur and Shulchan Aruch 271:4 all rule that it's forbidden to eat before making [[Kiddish|Kiddush]]. </ref> This applies to both the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:13. See Rambam (hilchot shabbat 29:10) who holds that it is forbidden to eat/drink before kiddush shabbat-day, just as Friday night. However, the Ra'avad (hasagot to 29:10) vehemently disagrees ("בחיי ראשי אם מסברא אמרה לא סבר מימיו סברא פחותה מזו"). Shulchan Aruch 289:1 sides with the Rambam. </ref>
##Some explain the reason is because of the general prohibition to eat before performing a time-sensitive mitzvah that one is obligated to perform.<ref>Levush 271:4, Ateret Tzvi 271:3, Mishna Brurah 271:11</ref>
##Others contend that it is based on [[kavod Shabbat]], honoring Shabbat, to refrain from eating before acknowledging and declaring the sanctity of the day.<ref>Aruch Hashulchan 271:12</ref>
##A third suggestion is based on the pasuk: ״וקראת לשבת עונג״ (and you shall call the shabbat a delight)<ref>Yeshaya 58:13</ref>. We understand the phrase "and you shall call the shabbat" to refer to making kiddush, and the phrase "delight" to refer to eating and drinking, and conclude that kiddush must precede "delighting", just as comes first in the pasuk.<ref>Igrot Moshe OC 4:63 s.v. aval af explains based on the Rashbam and Tosfot (Pesachim 101a) that the prohibition to eat before kiddush is built on the idea of וקראת לשבת עונג - במקום קריאה שם תהא עונג - that the meal may only be had where kiddush is recited and not elsewhere or beforehand.</ref>

=== When the Prohibition Begins ===
#Friday night:
##If one takes [[Shabbat]] upon oneself early, it's forbidden to eat before making [[Kiddish|kiddush]].<ref>Magen Avraham 271:5 in name of the Bach writes that if one accepted [[Shabbat]] early, it is forbidden to eat before making [[Kiddish|Kiddush]]. Mishna Brurah 271:11 agrees.</ref>
##If one doesn't take [[Shabbat]] upon oneself early, then the prohibition begins once the sun sets.<ref>Magen Avraham 271:5, Mishna Brurah 271:11, and Ben Ish Chai Bereshit 17 write that the prohibition begins at [[Bein HaShemashot]]. </ref>
###Sephardim are lenient until the end of Ben Hashemashot (13.5 minutes after sunset).<ref>[https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 12)] explained that there's many reasons why it is permitted to drink water after accepting Shabbat during Ben Hashemashot.

(1) The acceptance of Shabbat of an individual isn't a full acceptance that would make everything forbidden.

(2) Bein Hashemashot might be like the day, especially since we might follow Rabbi Yose who holds that it is day until the end of Ben Hashemashot.

(3) According to Rabbenu Tam, it is still the day.

(4) He understands the Rambam's shita to be that one can drink anything besides wine before Kiddush.</ref>
#Shabbat day:
##Once one davens shacharit, they are obligated in kiddush, and the prohibition kicks in.<ref>Mishna Brurah 286:7 citing the Magen Avraham and the Bach. Before one davens shacharit, while the prohibition of eating before kiddush has not yet begun, there is a separate prohibition in effect of eating before davening. However, with respect to this latter prohibition, it is permitted to drink water. See Tur siman 289 who cites the practice of his father, the Rosh, who would drink water before davening on shabbat morning. He explains that this is allowed since drinking water before davening is not asur, and the obligation of kiddush does not begin until after shacharit.</ref>

=== Drinking Water ===
#It is forbidden to drink water before kiddush Friday night.<ref>Shulchan Aruch O.C. 271:4. See above section on "eating before kiddush".</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 271:13 agree. However, Ben Ish Chai Bereshit 17 is more stringent and only permits if one was fasting and only during [[Bein HaShemashot]]. </ref>
#If one is thirsty, it is permissible to drink water before [[Shacharit]] on [[Shabbat]] day, since the obligation of [[Kiddish|kiddush]] 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 ===
#Someone who is sick and needs to eat before davening on Shabbat, (according to Ashkenazim) should recite Kiddush before eating, unless they don't need to 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 first, 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, and that way he won't be obligated to make kiddush.</ref>
##According to Sephardim, it isn't necessary to make kiddush in any event.<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>
#If someone needs to eat after Shacharit before Mussaf, they should make kiddush first.
##If they don't have wine or another drink (חמרא מדינא) upon which to make kiddush, they still may eat fruit or mezonos foods.<ref>Shemirat Shabbat Kehilchata 52:15. Mishna Brurah 286:9 in the name of the Eliyah Rabah.</ref>

=== Children ===
#It is permitted for children to eat before kiddush both by night and day. This applies even if they have reached the age of chinuch.<ref>Shemirat Shabbat Kehilchata 52:18 is lenient, since the prohibition of eating before kiddush is not a prohibition on the food itself (איסור חפצא) but rather just on the person not to eat at this time (איסור גברא). We can therefore be more lenient with respect to the prohibition of ספייה (abetting a minor in the performance of a prohibition), and since the child needs the food, it is permitted.</ref>

=== Women ===
#A woman who usually davens Shacharit before eating should also do so on Shabbat. She may drink before davening just like men.<ref>Shemirat Shabbat Kehilchata 52:13</ref>
##If she's sick and needs to eat before davening, she does not have to recite kiddush.
#However, if she usually does not daven Shacharit at all, or if she usually davens after she eats (because she relies on the opinion that she only has to recite some request from Hashem in order to fulfill the mitzvah of davening), then she should recite kiddush before eating.<ref>Shemirat Shabbat Kehilchata 52:13</ref>
##In an extenuating circumstance when she's weak and has no wine, she may eat without kiddush.<ref>Shemirat Shabbat Kehilchata 52:13 quoting Minchat Yitzchak 4:28:3, who includes a factor of relying on Maharam Chalavah that women are not obligated in Kiddush during the day.</ref>

==Eating before Mussaf==

#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|kiddush]].<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 recite [[Kiddish|kiddush]] and have a [[Revi'it]] of wine or eat a [[Kezayit]] of baked [[mezonot]] (cakes and cookies) in order to fulfill [[Kiddish|kiddush]].<ref>Magen Avraham 286:1, Beiur Halacha 286:3 s.v. Achilat, Mishna Brurah 286:7, Shemirat Shabbat KeHilchata 52:17</ref> It is good practice to repeat kiddush at the bread meal if he recited kiddush the first time before Mussaf.<ref>Shemirat Shabbat Kehilchata 52:16 citing Yabia Omer 5:22:4 relying on the opinion that the mitzvah of Kiddish doesn't apply until after Mussaf.</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|Kiddush]], 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|kiddush]] before nightfall if one accepts upon oneself [[Shabbat]] early.<ref>Magen Avraham writes that [[Kiddish|Kiddush]] 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 needs to make Kiddush for someone else before Shabbat and one can't accept Shabbat then, some poskim allow making Kiddush then.<ref>Minchat Shlomo 1:3 allowed it non-regularly. [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 43)] and Tzitz Eliezer 14:25 allowed it. They cite Rabbi Akiva Eiger who was unsure about this.</ref> See further on the [[Yatzah Motzei]] page.
#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|Kiddiush]] 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 this gemara. This is agreed 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 can and should still make [[Kiddish|Kiddush]] the next day.</ref> Vayichulu is omitted when recited during the day.<ref>Orchot Chayim (Kiddush n. 3), Rama O.C. 271:8, Misna Brurah 271:40, 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|kiddush]] on Friday night and only remembered during [[Bein HaShemashot]] of Saturday, one should say [[Kiddish|kiddush]] then with [[Shem UMalchut]].
##However, according to Ashkenazim as long as one davenned 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 Bereshit 19 writes that one could argue that according to the Magen Avraham (271:1), once one prayed on [[Shabbat]] the obligation of [[Kiddish|Kiddush]] 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|Kiddush]] during [[Bein HaShemashot]] with a Bracha because of the rule Safek Deoraitah 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 Kiddush==

#One should make [[Kiddish|kiddush]] before washing for bread.
##However, if one washed by accident with a bracha before making [[Kiddish|kiddush]], then according to Sephardim, one should now make [[Kiddish|kiddush]] 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|Kiddush]] on wine and then wash for bread. However, if one washed first, one should make [[Kiddish|Kiddush]] on bread in accordance with Rav Bruna in Pesachim 106b ("הנוטל ידיו לא יקדש"). Rambam (Hilchot [[Shabbat]] 29:9-10) and the Ran in explaining the Rif (22a) concur. The Maharam MeRotenburg (quoted by the Tur 271:12) also had the practice to make Kiddush before washing. Shulchan Aruch 271:12 rules that one should make Kiddush and then wash; however, if one washed first, then 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|Kiddush]] 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|Kiddush]] on wine because one has what to rely on.</ref> However, if one person in the group hasn't yet washed and can perform [[Kiddish|kiddush]] over wine for everyone else (by saying it aloud while they listen), this is preferred.<ref>Menuchat Ahava (vol 1 pg 143) [http://www.dailyhalacha.com/Display.asp?PageIndex=9&ClipID=960 see dailyhalacha] </ref>
##According to Ashkenazim, Bedieved if one washed first, one can make still make [[Kiddish|kiddush]] on wine and then have the bread.<ref>The Rashbam (Pesachim 106b), and Baal HaMoar (Pesachim 21b s.v. Amar Rav Bruna) explain the gemara differently than the Rambam/Ran. Rav Bruna in the gemara holds that if one washed then they can't say kiddush since that would be a hefsek between washing and hamotzi. However, the gemara (according to them) rejects Rav Bruna, and therefore we do not view the kiddush as a hefsek between washing and hamotzi that would be me'akev. Nonetheless, one should ideally not wash before kiddush, because of a different gemara (Brachot 51b) in which Beit Hillel holds that one should first pour the wine and then wash for hamotzi (״מוזגין ואחר כך נוטלין״). According to the Rashbam, then, it comes out that one should lechatchila make kiddush first, but bdieved if one washed first then they can still make kiddush on wine.

Rabbenu Tam (Pesachim 106b s.v. Mekadesh) and the Ri (Pesachim 106b s.v. Zimnin) hold that even Lechatchila one can wash before making [[Kiddish|Kiddush]] on wine. They explain the gemara in brachot 51b to be limited to pouring wine during the week, since that is a big hefsek, but merely making kiddush is not such a hefsek and so can be done after washing before saying hamotzi. 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. However, the Beit Yosef points out that it is difficult to understand why someone would specifically wash before kiddush, as even according to Rabbenu Tam it is not preferable to wash first, but merely permitted. 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 that way, one should make [[Kiddish|Kiddush]] first. However, Bedieved one can rely on the Rama to still make [[Kiddish|Kiddush]] 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|Kiddush]] on wine and then rewash so that one doesn't loose the [[Kiddish|Kiddush]] over wine. </ref>
#Some Ashkenazim (specifically German Jews) have the Minhag to wash before making [[Kiddish|kiddush]] over wine, and they have what to rely on.<ref>See previous note. As noted there, this was the practice of the Rosh based on Rabbenu Tam's reading of the various gemaras. Rama O.C. 271:12 writes that such was the absolutely overwhelming Ashkenazi minhag to wash before [[Kiddish]]. Darkei Moshe 271:11 in fact says that he never saw anyone who made kiddush before they washed. The Bet Yosef 271:12 comments that he saw some Sephardim who also had such a practice, but he sternly disagreed based on the Rif and Rambam.

Given that making kiddush satisfies the shitot of all the rishonim, and washing first is only permitted according to Rabbenu Tam, what is the logic of this minhag? The Mishna Brurah (271:61) suggests that since if one makes kiddush on bread they would have to wash first, in order to be consistent the minhag developed to always just wash before kiddush, even when making it on wine. The Eliyah Rabah (s.k. 27) suggests that perhaps the minhag developed because people were concerned that their hands were not properly clean to be able to make kiddush (one shouldn't say shem Hashem with dirty hands), and so they would wash before. </ref>
##If one has this minhag, it is still forbidden to dilute the wine (by adding water) between washing and [[Kiddish|kiddush]], as that would constitute an interruption between washing and the meal.
##Some say that one also shouldn't pour the wine between washing and the meal, as this too constitutes an interruption.<ref>Magen Avraham 271:27 writes that even Rabbenu Tam (Pesachim 106 s.v. Mekadesh) who holds that Lechatchila one can wash before [[Kiddish|Kiddush]], agrees that one cannot dilute the wine after washing. This is based on Bet Hillel ([[Brachot]] 51b) who says that one should make [[Kiddish|Kiddush]] first in the case where one has to dilute the wine, because diluting wine takes precision and is definitely an interruption between washing and hamotzi. 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>
#Some distinguish with respect to the above question between the one making [[Kiddish|kiddush]], who should not wash before, and other members of the family, who may. Others say that there is no difference.<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|Kiddush]] (who should not wash before) and the other members of the family (who may wash before, since they aren't saying kiddush and there is thus no hefsek). Mishna Brurah (271:58) cites this as well. Kaf HaChaim 271:79 argues that there's no difference between the one making [[Kiddish|Kiddush]] and the other family members. </ref>

==Eating in the Place One Made Kiddush==

#In the place where one made [[Kiddish|kiddush]], one should make sure to have a meal. This principle is referred to by chazal as ''Kiddush Bimakom Seuda''.<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" (Yishayahu 58:13). Chazal explain that "Kriyah" is a reference to Kiddush, and "Oneg" is a reference to eating the meal. Hence, the pasuk means: in the place of Oneg (i.e. meal) one should have Kriyah (i.e. kiddush). Shulchan Aruch O.C. 273:1 and Kitzur Shulchan Aruch 77:14 codify this as the halacha. See Biur Halacha (273:3 s.v. l'alter) who understands that this drasha is really only an asmachta (hint), and that the requirement that kiddush be made by the meal is only rabbinic. </ref>
##This applies both for the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:14; Shulchan Aruch 289:1</ref>
#One should begin to eat something immediately after [[Kiddish|kiddush]].<ref>Preferably, Rama 273:3 quotes from the Mahari Mulin that one should make one's meal immediately after [[Kiddish|Kiddush]]. This is presumably in order to link the kiddush to the meal as much as possible. Mishna Brurah 273:12 explains that preferably, one should eat one's meal right after [[Kiddish|Kiddush]] without waiting.</ref>
##After the fact, as long as one had intent to eat immediately after kiddush, one doesn't need to make [[Kiddish|kiddush]] again, even if one made a long interruption or a Hesech HaDaat (interruption of thought).<ref>The Rama 273:3 seems to say that lechatchila one needs to either eat right after kiddush, or have had intention to eat right after kiddush. Thus, as long as one made kiddush with intention to eat soon afterwards, then even if some unforeseen circumstance arose that delayed the meal, this would seemingly be ok bedieved. Indeed, Mishna Brurah 273:12, and Piskei Teshuvot 273:3 based on Aruch HaShulchan 263:1, write that one shouldn't make a new [[Kiddish|Kiddush]] even if one had a long break or made a change in place and returned to the place of the [[Kiddish|Kiddush]]. </ref>
##However, if one did not have intent to eat right after kiddush, and then made an interruption of 72 minutes, a new kiddush is needed.<ref>Mishna Brurah 273:14 explaining the Rama that a new kiddush is needed if there was no initial intent to eat immediately, and there was an interruption between kiddush and the meal. Halichot Olam (vol 3, pg 3) defines this interruption as 72 minutes.</ref>
###However, if there is a halachic need to delay the meal that is related to the meal, it is permitted to delay for that reason. For example, kiddush at the seder on Pesach is made much in advance of the meal due to the Maggid section of the Haggadah, but this is acceptable since Maggid is a necessary prerequisite to the meal.<ref>Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=15 (Kol Sinai Tevet 5724 p. 15)] writes that Maggid doesn't make the Kiddush before the meal not adjacent to the meal because the Maggid is necessary for the meal as we need to speak about the Matzah (''Lechem Shonim Alav Devarim Harbeh''). Halichot Shlomo of Rav Shlomo Zalman Auerbach (Moadim v. 2 p. 248 9:14) agrees and explains that the Maggid is intrinsically part of the meal and such was the establishment of chazal. See Rav Chaim Palagi Haggadah regarding how Maggid is an extension of Kiddush (like the Rif cited by Avudraham why there's no bracha on Maggid since Kiddush already fulfills the mitzvah of Maggid).</ref>
#In order to have [[Kiddish|kiddush]] in the place where one eats and that the [[Kiddish|kiddush]] is considered a proper [[Kiddish|kiddush]], one must eat at least a [[kezayit]] of [[mezonot]] or bread, or drink a [[reviyit]] of wine.<ref>Shulchan Aruch O.C. 273:5 writes in name of the Geonim that one can fulfill the obligation to eat in the place of where one makes [[Kiddish|kiddush]] by eating bread or drinking wine. Magen Avraham 273:10 and Mishna Brurah 273:21 rule that a [[Kezayit]] is needed to fulfill this obligation. Mishna Brurah 273:25 comments that certainly [[mezonot]] fulfills the obligation, as it is more significant than wine. Rabbi Akiva Eiger (on MA 273:11) points out that Magen Avraham 188:9 quotes Rabbenu Yonah (Brachot 36b s.v. birkat) who disagrees with the logic of the Bet Yosef 273:5 in explaining the geonim. Mishna Brurah 273:25 writes in name of Hagahot Rabbi Akiva Eiger and Tosefet [[Shabbat]] that wine doesn't fulfill one's obligation according to many rishonim, and so one should only rely on this in cases of need. Gra (Maaseh Rav 119) and Sh"t Binyan Olam (OC 8) dispute the view of Bet Yosef.

Piskei Teshuvot writes that it seems that there's a dispute between the Magen Avraham 273:11 and the Shaarei Teshuva 289:1 whether one can fulfill this obligation with [[mezonot]] that's not Pat HaBah Bekisnin. The Mishna Brurah 273:25 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.

There's a discussion in the achronim whether the geonim's shita is that one can simply drink a reviyit of the cup of kiddush, or whether needs to drink an additional reviyit of wine in order to constitute a meal. See Mishna Brurah (273:27) who cites this latter position. See Shaar Hatziyon (273:29) who thinks that regarding kiddush shabbat day one can be lenient, but regarding kiddush Friday night one should be strict, and perhaps not even rely on the geonim at all. </ref>
##Even though theoretically this applies also at night, one should be strict at night not to rely on this and to make sure to have an egg's volume of bread (once one has done this, he may finish his meal in a different location).<ref>Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=13 (Kol Sinai Tevet 5724 p. 13)] writes that since some disagree with the geonim, we shouldn't rely on them at night when kiddush is biblical. Mishna Brurah (Shaar Hatziyun 273:29) questions whether or not we should rely on the geonim for the kiddush at night and leaves it unresolved. See also Mishna Brurah (273:25) who cites Rebbe Akiva Eiger as proving that many rishonim disagreed with the geonim, and that therefore one should only rely upon them in a pinch. </ref>
#If someone is reciting kiddush in one room and someone else is hearing the kiddush in another room, if the person listening to the kiddush is going to eat his meal in the room where he currently is when he listens to kiddush, that is considered kiddush in the place of the meal.
##The reason is that the one fulfilling his obligation of kiddush needs to be in the room where he is going to eat his meal and not where the person making kiddush is.<ref>Maharam Chalavah Pesachim 101a explains that they used to make kiddush in shul and people in a nearby room would hear the kiddush and fulfill their obligation and eat there. It is considered kiddush in the place where they're going to eat since they're fulfilling their obligation and they're the ones eating. The location of the one making kiddush doesn't impact that. Tosfot Pesachim 101a s.v. dochlu implies otherwise. Nonetheless, the Bet Yosef 273:6 cites the Rabbenu Yerucham, Smag, and Hagahot Maimoniyot who agreed with Maharam Chalavah. Shulchan Aruch OC 273:6 holds like Maharam Chalavah. Rabbi Akiva Eiger 273:2 explains that those listening to the kiddush are like making kiddush themselves (שומע כעונה), and so the only thing that matters is if they eat in the place where they were when they heard kiddush.</ref>
#Changing locations:
##It is a debate whether changing from one corner of the room to another is considered a new location, such that now the kiddush is not in the same place as the meal.<ref>The Tur (273) cites from Tosfot that moving one from corner to another corner in the same room doesn't constitute a change in location at all. The Bet Yosef cites this as the position of the Rosh (Pesachim 10:5) and the Rambam (hilchot shabbat 29:8). However, the Bet Yosef cites the Ran (daf 20a in the dapei harif) who argues and thinks that even changing from one corner of the room to another is considered a change in location. </ref> Some poskim say that ideally one should have intent during kiddush if they plan on switching locations within the same room,<ref>The Shulchan Aruch (273:1) paskens somewhat ambiguously. He first says that the entire room is viewed as a single location. But then he says that if one made kiddush without intent to switch locations, and then decided to switch, they don't need to repeat kiddush. This latter formulation sounds like it is only ok post-facto (i.e. after kiddush was made), but that if one made kiddush without intent to switch locations, then it would be prohibited at that point to switch locations for the meal, even within the same room. The Magen Avraham (273:1) makes this inference. However, Rebbe Akiva Eiger (on MA) argues and says that the Shulchan Aruch chose this formulation just to show that one doesn't need intent to switch locations from the outset. The Mishna Brurah (273:3) paskens that ideally one should not change locations like the Magen Avraham. However, in the shaar hatziyon (273:4) he seems to agree to Rebbe Akiva Eiger that one can lechatchila change locations within the same room, even if they did not have intent to do so when they made kiddush. See also Biur Halacha (273:1 s.v. v'chen ikar) who holds explicitly like Rebbe Akiva against the Magen Avraham. </ref> while other poskim say that intent is not needed since we hold like the majority view that the whole room is considered a single location.<ref>Rebbe Akiva Eiger on Magen Avraham 273:1. See previous note.

Chazon Ovadia 2 pg. 126 paskens that one should ideally only switch locations within the same room if they have intent for it initially when making kiddush. However, if one did not have intent when they made kiddush, they may still switch locations after the fact.</ref>
##It is a debate whether changing from one room to another in the same house is permitted, if one had express intention to do so from the outset.<ref>The Tur (273) cites from Rabbenu Nisim that if one had intent from the outset (during kiddush) to change locations, then there is no problem of eating the meal in that intended location, even though it isn't where one made kiddush. The Tur cites Tosfot as limiting the din of Rabbenu Nisim to where the second location is in the same house as the first, such as between rooms or between floors. However, if the second location was in a different house entirely, or in a courtyard, then this tnay (lit: stipulation) wouldn't help. The Bet Yosef brings the Ran (daf 20a in the dapei harif) who disagrees entirely with Rabbenu Nisim and thinks that a tnay is never ineffective here, so there would be no permitted way of making kiddush in one room and having the meal in another.</ref> Some poskim permit it<ref>The Shulchan Aruch 273:1 paskens like Tosfot, and the Rama concurs (he adds the phrase "וכן עיקר"). </ref> while others say ideally it should only be done in extenuating circumstances.<ref>Biur Halacha (273:1 s.v. v'chen ikar) suggests that one should refrain from relying upon this tnay except in cases of need. The reason is because the Magen Avraham (273:1) is strict to not even change from one corner of the room to another (when there is no stipulation), so we should at least be strict not to move from room to room to be chosheish (lit: concerned) for the opinion of the Ran. However, the Mishna Brurah is lenient if one can also see the second location from the place where one made kiddush.</ref>
###Rav Ovadya thinks that if one would like to make kiddush in his house, but eat the actual meal in one's yard, one must fulfill two conditions: First, at the time of kiddush he must have intention to eat in the yard. Second, from wherever he is eating in his yard, he must be able to the see the place in house where he made kiddush. After the fact (bedieved), if one didn't have intention when making kiddush to eat in the yard, and ultimately did (as long as he could see the place he made kiddush in) he would have fulfilled his obligation.<ref>Chazon Ovadia 2 - pg. 127 </ref>
#One should try to make kiddush and eat the shabbat meal by the shabbat candles, but if for any reason this would cause an inconvenience (for example, would prefer to eat in the yard etc.), one may make kiddush and eat somewhere else.<ref>Chazon Ovadia vol.2 pg. 145-146 - he says although its considered a "mitzva min hamuvchar" to eat by candles, at the same time, the mitzva of shabbat candles were only given to us to enjoy shabbat, not to bother us...</ref>

==Women==

#The Mitzvah of kiddush is unique in that women are obligated even though it is a [[Mitzvat Aseh She’Hazman Grama]] (positive time-bound mitzvah), 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|Kiddush]] on a Deoraita level because the torah compares the positive and negative commandments of [[Shabbat]] by interchanging 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, but we don't pasken this way. </ref>
#Since women are obligated on a biblical level, they should either listen to their husband or hear another adult make [[Kiddish|kiddush]] and answer [[Amen]], or say it themselves.<ref>Since women are obligated in [[Kiddish|Kiddush]] on a biblical level, they can definitely make [[Kiddish|Kiddush]] for themselves. Additionally, since a man is obligated, a women can fulfill her obligation with the man's [[Kiddish|Kiddush]] as they both have a Deoraitah obligation. According to the Magen Avraham that one fulfills the Deoraitah 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, asks Rav Yechezkel Landau in Dagul Mirvavah 271:2, perhaps the women can't fulfill her obligation with the man's reading, since he isn't obligated to the same degree that she is. However, perhaps she can still fulfill her obligation through his recitation since men are able to fulfill the obligation of others based on the principle of Kol Yisroel Arevim Zeh LaZeh (the Jewish people are guarantors for one another to fulfill the mitzvot). This second side is not simple though, because the Rosh ([[Brachot]] 3:13, last line) writes that women aren't included in Arevim, and so perhaps a man wouldn't be able to fulfill her obligation based on this principle. The Dagul Mirvava leaves his question unanswered. The Kitzur Shulchan Aruch 77:4 writes that it's preferable that women say the [[kiddish|kiddush]] along with the one making [[Kiddish|kiddush]] 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 only talking about mitzvot that women are exempt from. But here the women is obligated in the mitzvah of kiddush in general, so even a man who has davenned already and only has a rabbinic obligation, can fulfill the biblical obligation of a woman who has not davenned. See also Haga'ot Rebbe Akiva Eiger on Magen Avraham 271:2 who says the same thing. Aruch HaShulchan 271:6 and Chazon Ovadyah ([[Shabbat]] vol 2 pg 24) concur. </ref>
##A minor can't make kiddush for an adult woman, since she is biblically obligated in the mitzvah, whereas the minor is only rabbinically obligated.<ref>Mishna Brurah 271:3</ref>
##A person who is questionably still a minor (i.e. a 13-year-old son whose physical signs of maturity have not been verified) also should not make kiddush for an adult woman.<ref>Mishna Brurah 271:3 explains that even though there is a chazaka (lit: presumption) that a 13-year-old already has simanei gadlus (i.e. 2 pubic hairs), nonetheless we are only willing to rely upon this chazaka with respect to rabbinic laws, but not with respect to biblical laws. Here, since women are biblically obligated in kiddush, they should not rely upon this chazaka and cannot assume that the child is truly a halachic adult. </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|Kiddush]] on a Deoraitah level, they can fulfill the obligation of a man. 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 his 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|kiddush]].<ref>*(1) Sources that one should sit: The Mishnah in Brachot 42a implies that in order to make a bracha on behalf of another, the two parties need to be kove'ah (established). Tosfos 42a s.v. Heseibu explains that even though in the times of the mishnah, keviyut (establishment / permanence) was achieved via reclining, for us this is achieved through sitting down. Tosfot Brachot 43a s.v. Ho'il writes that it is preferable that one should sit for havdala, since one must sit in order to fulfill the boreh pri hagafen bracha on behalf of another. However, the minhag in the times of Tosfot was clearly to stand, so he defends the minhag by suggesting that since everyone is focused on the person making the bracha in order to hear the havdalah, this can be viewed as keviyut with respect to both the havdalah and the boreh pri hagafen. Nonetheless, he concludes that it is preferable to sit. Additionally, the Rambam (Hilchot Succah 6:12) writes that one the first night of [[Sukkot]] one should say [[Kiddish|kiddush]] 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|kiddush]] 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|kiddush]] BeMakom Seuda (making [[Kiddish|kiddush]] in the place one will eat), and the reason of the Gra (citing Tosfot; see above) 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 listening should preferably sit (not just the one making kiddush), and that if they are moving about during [[Kiddish|kiddush]] then they certainly don't fulfill their obligation. Chaye Adam ([[Shabbat]] 6:13) writes that it's preferable to sit during [[Kiddish|kiddush]] so that 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|kiddush]].
*(3) Practices: Shulchan Aruch 271:10 rules that one should stand for Vayichulu, implying that one should sit for the rest of [[Kiddish|kiddush]]. However, Arizal (quoted by Aruch HaShulchan 271:21) held one should stand for [[Kiddish|kiddush]] 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|kiddush]], but that it's preferable to sit. Sh"t Igrot Moshe 5:16 writes that even the Rama only writes that it's permissible to stand for [[Kiddish|kiddush]] but that preferably one should sit, and so if one doesn't have a custom one should follow the Shulchan Aruch. The Aruch Hashulchan (271:24) says a fascinating idea, that really since it isn't clear in the gemara or poskim what the proper practice is, there is in fact no k'peidah (meaning that one can follow any one of the various practices). His language is: "אם צריכים לעשות קידוש מעומד או מיושב - אינו מבואר להדיא לא בגמרא ולא בפוסקים, ומשמע דאין קפידא". </ref>
##Regardless, 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 that Hashem created the world, 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 four words spell Hashem's name). Mishna Brurah 271:47 explains that one can sit for Vayichulu because since one stood while it's said in shul, it can be said seated during [[Kiddish|kiddush]]. 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 kiddush, because the reason of standing for the testimony of Vayichulu and then remaining standing for the [[Shabbat]] queen doesn't apply, as there is no Vayichulu nor 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|kiddush]] on [[Shabbat]] is because once one is standing for Vayichulu one can continue standing for the rest of the [[Kiddish|kiddush]]. However, since there's no Vayichulu on [[Yom Tov]], it follows that one should 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.
#Grape Juice
##Some say that grape juice is considered equally suitable as wine<ref>Bava batra 97b cites the amora Rava as saying that one can squeeze a cluster of grapes into a cup and make kiddush on it. Shulchan Aruch 272:2 paskens this. It would thus seem like a closed case that one may make kiddush on grape juice. However, it isn't that simple. Perhaps the gemara only permitted wine from freshly squeezed grapes because it can potentially become wine if given time. However, modern grape juice has been processed in a way that it will never be able to become wine, and so perhaps might be unfit for kiddush. See Dirshu Mishna Brurah (272 footnote 11) citing the positions of contemporary poskim on this question. Shevet Halevi and Minchat Yitzchak permit grape juice even lechatchila, whereas Rav Elyashiv holds that one may not make kiddush on modern grape juice since it doesn't have the ability to become wine.

Yachave Daat 2:35 writes that one can use grape juice for kiddush, and Hacham Ovadia's opinion is also found in Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 81. Or Letzion 2:20:18, Yesodei Yeshurun 3:214-215 and Mishneh Halachot 13:38 agree. [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 concludes that preferably one shouldn't use grape juice for kiddush. Laws of Brachos p. 316 writes that one shouldn't use grape juice for kiddush.</ref>
##Regarding grape juice from concentrate see [[Grape_Juice_and_Wine#Beracha]].
#Red vs White
##It is better to use red wine for kiddush.<ref>The discussion here revolves around how to understand two gemaras in bava batra. Towards the top of 97b the gemara says that wine which is "borak" is fit bdieved for the mizbeach, and thus fit lechatchila for kiddush. Rashbam there says that this refers to white wine. However, the gemara at the end of the daf asks whether wine which is "chavaryan" is fit for kiddush, and answers with the verse "אל תרא יין כי יתאדם" (lit: do not look at wine when it is red). The context of this verse from sefer mishlei is that Shlomo Hamelech is speaking of the ills of drinking, but the verse implies that red wine is considered better and more respectable. Thus, by answering with this pasuk, the gemara seems to be saying that one should not use white wine for kiddush. How do we resolve these two gemaras? The various approaches in the rishonim will help clarify our question of whether one may use white wine for kiddush.

(1) Rashbam understands that really the latter gemara (regarding חמר חווריין) is asking only with respect to bringing it as a libation on the mizbeach. Thus there is no contradiction at all! The first gemara says that white wine is fit for kiddush, and the second gemara is simply saying that it is preferably not brought as nesachim (which the first gemara agrees to). Thus, white wine would be perfectly acceptable for kiddush.

(2) Ramban disagrees. He thinks that both gemaras are discussing kiddush. They are just talking about two different types of wine. The latter gemara rules that white wine ("חווריין") is not fit for kiddush. The first gemara is either talking about wine which is not as white (see Tosfot s.v. chamar who says something similar), or really the correct girsa is "יין בודק" which refers to wine that is so strong that it is "bodek" (lit: checks) one's entire body. Thus there is no contradiction between the two gemaras since they are just discussing different types of wine. According to the ramban then, white wine would be unfit for kiddush.

The Shulchan Aruch 272:4 cites the position of the Rashbam as the stam (that one may use white wine for kiddush lechatchila), and then cites the Ramban by name as a dissenting view (that even bdieved one is not yotzeh with white wine), but concludes that the minhag accords with the Rashbam. The Mishna Brurah 272:10 writes that even the Rashbam that all things being equal (i.e. the two wines are identical other than their color), it's better to make kiddush on red wine. Furthermore, in 272:12 the Mishna Brurah cites the Elya Rabah that if the wine which is very white, it is proper to be concerned for the shita of the Ramban and not use it for kiddush. Chazon Ovadia (Hilchot Shabbat, Chelek 2, Page 82) says it's preferable to make kiddush on red wine. </ref>
##If only white wine is available, then one may make kiddush on it.<ref>See previous note. Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82 </ref>
##If one does not have enough red wine, it is preferable to use the white wine for Shabbat day as opposed to 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>
#Fit for Mizbeach
##One may only make kiddush on wine that is proper (bdieved) for nisuch on the mizbeach.<ref>Bava batra 97a. Tur siman 272. </ref>
##Malodorous
###Bad-smelling wine is pasul for the mizbeach and therefore may not be used.<ref>Shulchan Aruch 272:1</ref>
###However, it can be fixed by adding other wine to it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>
##Mevushal (lit: cooked)<ref>The Tur (272) cites from Rabbenu Shmaya b'shem Rashi that the bracha on cooked wine is shehakol (since cooking it changes it for the worse), and therefore one would not be able to make kiddush on it. However, the Tur then cites that Rabbenu Tam and the Ri and the Rosh all disagree and say that the bracha is still hagafen, and thus one could make kiddush on it. See Tosfot (bava batra 97a s.v. ileimah) who explicitly cites Rashi and rejects him based on the yerushalmi (found both in shkalim and arvei psachim) that one may use cooked wine for the four cups on the seder night, the first of which being kiddush. The debate between all the aforementioned rishonim seems to be whether cooking the wine turns the bracha into shehakol (so can't use it for kiddush), or not (so you could use it for kiddush). The Rambam (hilchot shabbat 29:14), however, has an interesting position. He holds that the bracha on cooked wine is hagafen (see Maggid Mishnah there who makes this point), but still one may not use it for kiddush since it is unfit to be brought as a libation on the mizbeach. </ref>
###Most hold that mevushal wine may be used for kiddush.<ref>Shulchan Aruch 272:8 cites the lenient position as a stam, and then cites the strict position as a yesh omrim. Generally speaking, when the mechaber has a stam v'achar kach yesh omrim, the halacha follows the stam. Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 115. </ref>
###However, some say that it may not be used.<ref>As mentioned, the Shulchan Aruch 272:8 cites this shita as a yesh omrim. The Rama says that the minhag is to make kiddush on cooked wine, even if one has uncooked wine available, but only if the cooked wine is better. The Mishna Brurah 272:23 explains that if there is no difference in quality between the two wines, then one should use the uncooked wine. The Shar Hatziyon s.k. 31 points one to the Elyah Rabah citing the Agudah, who suggests (as explained by dirshu footnote 21) that even if the cooked wine is superior to the uncooked wine, one should still make kiddush on the uncooked wine provided that it is still good (just not as good as the cooked one). </ref>
##Sweet
###Some say that since this is not fit for the mizbeach, it should not be used for kiddush.<ref>Rambam hilchot shabbat 29:14. Shulchan Aruch cites this as a "yesh omrim" in 272:8. This is essentially the same shita previously discussed regarding cooked wine, as that too is pasul to be brought on the mizbeach, but perhaps still acceptable for kiddush. </ref>
###Others disagree, and say that the rule that kiddush wine must be fit for the mizbeach is actually only meant to exclude malodorous wine and wine that has been left exposed.<ref>The Rashbam (bava batra 97b s.v. ela l'm'utay) understands that even though Rav's meimra sounded like he was excluding all wine for kiddush if it is pasul for the mizbeach, in reality he was really only excluding wine whose psul is a function of its being inferior (e.g. left exposed, smells bad), based on the verse of "הקריבהו נא לפחתך וכו׳" (malachi 1:8). Rambam hilchot shabbat 29:14 cites this position as well, even though he disagrees with it. The Shulchan Aruch 272:8 paskens like this shita as the stam. The Rama says that the minhag is to make kiddush on wine with honey added, even if one has other wine available, but only if the honey-wine is better. The Mishna Brurah 272:23 explains that if there is no difference in quality between the two wines, then one should use the regular wine, in order to be chosheish for the shita of the Rambam where possible.</ref>
####The same ruling applies for all sweet wines.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 119 </ref>
##Exposed
###One should not make kiddush on wine that has been left open overnight.<ref>Shulchan Aruch 272:1 based on gemara bava batra 97b. Even though nowadays we are no longer concerned for the possibility that a snake came overnight and drank from it, nevertheless we still do not use it for kiddush. Mishna Brurah 272:3 explains that this is because of the principle of הקריבהו נא לפחתך (lit: bring it now to your governor), which basically says that we shouldn't do things for Hashem that wouldn't be befitting to do for a ruler of flesh and blood. It is considered unseemly to give someone of importance a gift of wine that has been left out, and therefore we shouldn't use it for kiddush either. </ref>
####Nevertheless, bdieved one has fulfilled the obligation if one made kiddush on it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>
###It is permissible to use wine that was left open if it was stored in a closet or refrigerator.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>
#If wine tastes like wine and smells like vinegar then it is permissible for making kiddush, but if wine tastes like vinegar and smells like wine then it is prohibited for making kiddush.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82, based on Rambam, Hilchot Shabbat, Perek 29, Halachot 15 and 17, and Shulchan Aruch, Orach Chaim, 272:3 </ref>

===If There's No Wine or Grape Juice===

#Friday night
##If one doesn't have wine, kiddush should be recited on the bread.<ref>The gemara pesachim 106b says that the amora Rav would sometimes make kiddush on bread if it was more appealing to him then, and sometimes he would make kiddush on wine when it was more appealing to him (depending on what he was in the mood for). This gemara seems to clearly indicate that one may kiddush on either wine or bread, and that one can choose which they prefer. Indeed, the Rambam 29:9 understood the gemara this way, and thus holds that one may make kiddush on bread if they were more in the mood for bread (or if they didn't have wine). Similarly, the Rashbam (pesachim 106b) understood the gemara to be saying that Rav would make kiddush on bread when he was hungry and didn't want to wait longer to start the meal. However, tosfot (s.v. mekadesh) cites the shita of Rabbenu Tam, who thinks that one may not make kiddush on bread. His proof is that the gemara 107a indicates that one may not make havdala on bread, and since kiddush is more strict than havdala, certainly one should not be able to make kiddush on bread [the Rashbam presumably would respond that havdala and kiddush are just not comparable; kiddush is in the context of a meal and so it is reasonable that bread would be valid for kiddush even if it isn't valid for havdala]. He therefore understood the gemara about Rav differently. When it states that Rav would be "מקדש אריפתא" (lit: make kiddush on bread), really it means that he would wash before kiddush and then make kiddush on wine and then immediately after kiddush eat the bread (as opposed to only then going to wash). The Rosh (pesachim 10:17) sides with the Rambam / Rashbam against Rabbenu Tam, and states that this was the psak of all the geonim, as well as the common practice.

The Shulchan Aruch 272:9 cites the position of the Rosh and makes no mention of Rabbenu Tam (that bread is invalid for kiddush). Thus, if one has no wine or grape juice for Friday night kiddush, they should make it on bread. The Biur Halacha (s.v. v'im yayin) discusses whether one may rely upon the position of the Rambam that if one simply likes bread better or is more in the mood for it, then one may make kiddush on bread and not wine. He concludes that if one actively dislikes the wine that is available to him, then one may indeed make kiddush on bread lechatchila Friday night. </ref>
###One should keep one's hands on the bread throughout the kiddush.<ref>Magen Avraham 272:7 and Mishna Brurah 272:28 comment that one should put one's 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>
###Friday night, one shouldn't make kiddush on anything other than wine, grape juice, or bread.<ref>Mishna Brurah 272:27</ref>
#Shabbat day
##If there's no wine available, one should use [[chamar medina]] (lit: wine of that locale) for kiddush.<ref>The Gemara Pesachim 107a presents the opinion of Ravina that it is permissible to use [[chamar medina]] for [[havdalah]], as well as Rav Chisda's opinion that [[chamar medina]] may not be used for kiddush and havdalah. The Rosh Pesachim 10:17 argues that since we follow Ravina for havdalah, we also would allow chamar medina for kiddush. The Rambam Shabbat 29:17, however, holds that for havdalah one could use chamar medina but for kiddush one may not. Shulchan Aruch O.C. 272:9 cites the dispute between the Rosh Pesachim and Rambam and sides with the Rosh. Rama also accepts the ruling of the Rosh. Kaf HaChayim 272:50 and Yalkut Yosef 272:16 write that Shulchan Aruch holds like Rosh. </ref>
###For a discussion of what constitutes chamar medina, see the [[chamar medina]] page.
##If one doesn't even have [[chamar medina]]<ref>As for the definition of chamar medina, Mishna 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|kiddush]].</ref>, one should just say hamotzi and eat the bread.<ref>Shulchan Aruch O.C. 289:2, Mishna Brurah 289:10. The logic behind not using bread for [[kiddish|kiddush]] during the day (but rather using chamar medina) is explained by Mishna Brurah 272:3 (citing the Rosh pesachim 10:17), that if one were to recite the daytime [[kiddish|kiddush]] 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 actually saying [[kiddish|kiddush]], we say a bracha that wouldn't normally be recited, even if that is a [[shehakol]]. </ref>
##If he doesn't even have bread, one may eat without [[Kiddish|kiddush]].<ref>Shulchan Aruch O.C. 289:2. Mishna Brurah 289:10 explains that even though there is a rabbinic prohibition to eat before making kiddush that applies to both the Friday night and shabbat day kiddush, we do not require one to fast if there is nothing available with which to make kiddush, since this would be mevatel the mitvah of oneg shabbat (lit: enjoying shabbat). </ref>
##If wine is expensive or one likes chamar medina better:
###Ashkenazim
####One may recite kiddush shabbat day on [[chamar medina]] if one likes that better.<ref>Magen Avraham 272:9</ref>
####If wine is expensive, one may use chamar medina for the daytime [[Kiddish|kiddush]].<ref>Mishna Brurah 272:29 </ref>
#####However, one who uses wine is fulfilling a preferred mitzvah.<ref>Mishna Brurah 272:29</ref>
###Sephardim
####One should only use [[chamar medina]] for [[Shabbat]] lunch if wine isn't available in the city and also this [[chamar medina]] is a popular drink in that city.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 124 </ref>
####If wine is expensive but available, then one should still use wine.<ref>Yalkut Yosef ([[Shabbat]], vol 1, pg 289) </ref>

==Beracha Acharona for Kiddush==

#One should not say a bracha acharona after kiddush (made in the context of the meal), even though a reviit of wine was consumed, because saying birkat hamazon at the end of the seuda covers kiddush.<ref>Shulchan Aruch 272:10. Mishna Brurah 272:37 explains that the cup of kiddush is considered to be included in food that is בא מחמת הסעודה (i.e. part of the meal), and therefore covered by bentching. </ref>

==Mistakes in Kiddush of Yom Tov==

#If someone said Mikadesh Yisrael and didn’t add Ve’hazmanim, he didn’t fulfill his obligation.<ref>The Gemara Pesachim 117b has a dispute between the elders of Pumpedita and Rava in tefillah whether you should say Mikadesh Yisrael or Mikadesh Yisrael Vehazmanim on Yom Tov. In Kiddush everyone agrees that you should recite Mikadesh Yisrael Vehazmanim. Magen Avraham 487:1 writes that if in Kiddush someone only say Mikadesh Yisrael he didn’t fulfill his obligation. Kaf Hachaim 487:17 and Zichron Yonah Avodat Halevim 30:1 agree.</ref>
#If someone said Mikadesh Hashabbat instead of Mikadesh Yisrael Ve’hazmanim, he didn’t fulfill his obligation, unless he fixed it within toch kdei dibbur.<ref>Regarding Tefillah, Shulchan Aruch 487:1 and Mishna Brurah 487:5 hold that the Shabbat conclusion doesn’t fulfill the obligation of the Yom Tov one. Mishna Brurah holds that it can be fixed within a toch kdei dibbur. Magen Avraham 487:2 implies that the same is true of kiddush. Zichron Yonah 30:2 writes so explicitly.</ref>
#If someone said the Yom Tov kiddush for the main text of the bracha (which mentions Yom Tov in the middle), but then concluded with Mikadesh Hashabbat, one doesn’t fulfill his obligation.<ref>Regarding Tefillah, the Magen Avraham 487:2 writes that mentioning Yom Tov in the middle is sufficient even with a wrong conclusion but he seems to retract that opinion. Mishna Brurah 487:4 concludes that one doesn’t fulfill one’s obligation. Zichron Yonah 30:2 applies this to Kiddush.</ref>
#If one forgot to say Shehechiyanu, one can say it afterwards anytime during the Yom Tov, for Pesach and Sukkot until the end of the 7 days.<ref>Eruvin 40b, Mishna Brurah 473:1, Zichron Yonah 30:4</ref>
#Kiddush of Yom Tov that fell out on Shabbat includes both Shabbat and Yom Tov. If one only said the kiddush of Shabbat or Yom Tov one doesn’t fulfill one’s obligation.<ref>Shulchan Aruch 487:1 writes that if one said Shabbat kiddush on Yom Tov one doesn’t fulfill one’s obligation. Zichron Yonah 30:6 writes that if on Shabbat Yom Tov one said either the Shabbat or Yom Tov kiddush separately and not both one didn’t fulfill one’s obligation. Rivevot Efraim 4:117 agrees.</ref>
#If one said the middle of the kiddush correctly and in the conclusion he made a mistake and only mentioned Shabbat, according to many poskim one fulfilled one’s obligation. If one said the middle of the kiddush correctly and in the conclusion he made a mistake and only mentioned Yom Tov according to many Ashkenazic poskim one didn’t fulfill one’s obligation but according to Sephardim one did fulfill one’s obligation.<ref>Regarding Tefillah there is a dispute between the Knesset Hagedola who holds that concluding with one of the two conclusions is sufficient and the Pri Chadash who disagrees. Biur Halacha 487:1 makes a compromise and says that if he mentioned Shabbat that is sufficient but if he only mentioned Yom Tov that is insufficient. Kaf Hachaim 487:20 holds that in all cases out of doubt he shouldn’t repeat the bracha. Zichron Yonah 30:7 applies this discussion to Kiddush.</ref>
#If one mentioned Yom Tov in kiddush but not the specific holiday, there’s a dispute if one fulfilled one’s obligation.<ref>Leket Shichacha Vtaut p. 397 writes that the Bet Yehuda 4 holds that one fulfills one's obligation if one mentioned Yom Tov but just didn't mention which Yom Tov it was, but the Mishna Brurah 427:11 holds that one doesn't fulfill one's obligation. Shemirat Shabbat Khilchata v. 2 p. 110 holds like the Mishna Brurah.</ref>

==Questions and Answers==

#Is it permissible to have [[Kiddish|kiddush]] before [[Mussaf]]? [[Kiddush#eatingbeforemussaf|click here]]

==Sources==
{{Reflist|2}}
[[Category:Brachot]]
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Shabbat]]
[[Category:Sukkot]]
<references />
{{Shabbat Table}}

Kohanim Not Becoming Tameh

2026-05-21T19:39:55Z

YitzchakSultan1: /* Air Travel */

Tumat Kohanim (Hebrew: טומאת כהנים; trans. impurity of priests) refers to the law that a Kohen (Hebrew: כהן; trans. priest) may not become impure by coming in contact with a corpse as the Torah (Hebrew: תורה; trans. Bible) states "לנפש לא יטמא בעמיו" - "A Kohen may not make himself impure by being in contact with a soul".<ref>Vayikra 21:1</ref>
==Relatives==
# A kohen may become impure to seven categories of his relatives that the Torah specifies. These include his
##father,
##mother,
##brother,
##unmarried sister,
##son,
##daughter, and
##wife.<ref>Vayikra 21:2-3, Shulchan Aruch Y.D. 273:3</ref>
# A kohen may only become impure to these relatives before the burial is complete with the closing of the coffin.<ref>Rosh (Hilchot Tumah n. 7) like Rabbi Tarfon, Shulchan Aruch Y.D. 273:6</ref>
# Before and during the burial a kohen may become impure for his relatives, whether his involvement is necessary for the burial or not. Ashkenazim hold that it is proper to be strict to only become impure for the sake and need of the burial or to bring the deceased shrouds and a coffin.<reF>Rosh (Hilchot Tumah n. 7) holds that before the closing of the coffin at the end of the burial the kohen may become tameh whether he is needed or not. Trumat Hadeshen n. 283 notes that this seems to be the opinion of the Rambam Avel 2:8 as well. However, Tosfot Pesachim 9a s.v. bshifchato holds that it is forbidden for a kohen to become tameh unless it is necessary for the burial. See Rabbenu Peretz Pesachim 9a s.v. maaseh who omits this reason of Tosfot. Trumat Hadeshen concludes that it is proper to be strict. This is also the position of the Rama Y.D. 373:5. The Shulchan Aruch Y.D. 373:5 accepts the Rosh.</ref>
==What Kind of Tumah==
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref>
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deoritta says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref>
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref>
##A kohen may not come into contact with the amputated limb of a person [including even if it was amputated from his own body].<ref>Pitchei Teshuvah Y.D. 369:2 quoting from Noda Beyehuda Tinyana Y.D. 209</ref>
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Rambam Hilchot Avel 3:3 rules a gentile does not give off Tumat Ohel, and hence it is permitted to step on the grave of non-Jew. However, Tosfot Bava Metzia 114 rules that gentiles give off tumat Ohel. See Birkeiy Yosef 372; Aruch Hashulchan 372:5. Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref>
#Some allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient. Tosfot (Nazir 54b s.v. ta shema) quotes two opinions on this matter. </ref> Others are strict.<ref>Shach Y.D. 369:3</ref>
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided, but strictly it is permitted.<ref>Rama Y.D. 370:1. Shach 370:4 quotes the Bach who is strict.</ref>
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref>
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref>
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref>
# A kohen may enter a non-Jew's house.<ref>Mishna Ohalot 18:7 establishes that we're concerned about a corposed buried beneath the floor of a non-Jew's house as long as they have lived there for 40 days or more. This is quoted in Gemara Pesachim 9a and codified by the Rambam Tumat Meyt 11:9. Tosfot Pesachim 9a quotes a Tosefta that it doesn't apply in the diaspora. Erech Lechem YD 372:2 codifies this. Rash Ohalot 18:7 writes that there's no tumah in the non-Jew's houses in the diaspora since anyway there's a tumah in all of diaspora. Mayan Omer 5:23 quotes Rav Ovadia Yosef as holding that the entire halacha of non-Jewish homes being tameh doesn't apply today without any explanation. R' Yehuda Naki in the footnote suggests that since we have flooring and not dirt floors we're not worried about a corpse being buried under the ground. Mayan Omer 6:5:17 cites this from the Drashta Vchakarta v. 5 p. 410 supporting this point. Similarly, Taharat Kohanim pp. 99-100 cites Rav Nissim Karelitz who thought that the entire halacha is about whenever there's a real concern but if there's no concern then it is permitted. Factors to consider are that it is unlikely in places where they have flooring and in some places it is abnormal to bury under a house.</ref>

==Blocking Tumah of Corpse==

#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref>
##Something that is susceptible to tumah, ''mikabel tumah'', does not block tumah from spreading.<ref>Rama YD 371:1. See also Tosfot Shabbat 27b s.v. v'ain quoting from Mishna Ohalot 8 quoted by the Rambam Hilchot tumat meit 13.
There is a discussion with regards to which metal is susceptible to tumah. Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that only the six metals listed in the Torah (Bamidbar 32:22) are susceptible to tumah. Tiferet Yisroel Yivakesh Daat 44 says these metals are not specific and anything malleable is included. (This may relate to the argument surrounding [[#Air Travel| Air Travel]])</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref>
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary.
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref>
#If something that would usually block tumah is flying through the air (''ohel zaruk''), it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar. Rambam Hilchot Tumat Meit 11:5. The Magid Mishna Hilchot Eiruvin 6:17 quotes the Rashba who seems to say that in certain cases it would still be considered an ohel and capable of blocking tumah. This is based on the opinion of Rabbi Yehuda (Mishna Eiruvin 26b - 27a) that a kohen can have his eiruv in a cemetery. Rashi 27a s.v. lchutz says this means he can be carried into the cemetery in a box or brought in a wagon.</ref>

==Alerting a Kohen of Tumah==

#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref>

==Minor Kohen==

#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref>
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref>
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn. Rav Schachter (Ikvay Hatzon Siman 35:4) quotes Achiezer 3:65:5-6 that tahara belua is not enough to help the kohen. As the prohibition upon a kohen is not simply not to become tamay, but not to come close to a corpse.
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref>

==Exceptions==

#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref>
##For non-relatives, a kohen may stand outside the funeral home if the body is found inside.<ref>Rama 371:5</ref> The kohen may join the procession staying four [[Amot|''amot'']] away and avoiding being under the same roof as the corpse.<ref>Shulchan Aruch Y.D. 371:5</ref>
##The kohen can only become tamay for the sake of his relative until the burial is completed.<ref>Shulchan Aruch Y.D. 373:6</ref>
##If the deceased relative is not whole<ref>Nitei Gavriel 130:29 quotes some who consider an internal organ as an incomplete body and others who say it is still considered complete. Shut Maharam Shick Y.D. 359, Igrot Moshe Y.D. 251, and Tzitz Eliezer 9:48 are lenient as an internal limb missing doesn't effect the appearance of the relative. Chazon Ish Y,D, 210, Shevet HaLevi 3:161 and 6:244, and Mishna Halachot 3:191 are strict</ref> (i.e. missing a limb) some prohibit the kohen from becoming tamay,<ref>Shulchan Aruch Y.D. 373:9</ref> others limit this to a body part that went missing after death.<ref>Yeish Omrim in Shulchan Aruch Y.D. 373:9. Shach Y.D. 373:14 says that if it happens at the time of death, it would be prohibited for the kohen to become tamay to this relative.

Nitei Gavriel 130:28:44 says when necessary can rely on this lenient opinion. </ref>
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. Nitei Gavriel 130:24 allows the kohen to be in the same room as the corpse of a relative during the eulogies. </ref>
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref>
#A kohen who is in contact with a corpse can come into contact with another corpse (''mosif tumah al tumato'').<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that nobody has the ability anymore to say we can follow the opinion of the Raavad. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse. Rav Schachter (Ikvay Hatzon Siman 35:3) says the Raavad only means that one can continue to come into contact with a corpse that day as there is no delay in the purification process</ref>

==Air Travel==

#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347. Rav Moshe holds that the ohel zaruk of the plane causes the tumah of the corpse to spread throughout the plane and also doesn't block the tumah from spreading from the bottom part of the plane to the top. </ref> Other authorities are lenient,<ref>Rav Shlomo Amar (Shema Shlomo, YD 6:18:5, 6:20:62).
Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that if planes are not made one of the six metals mentioned in the Torah (Bamidbar 32:22), the baggage section would block tumah from spreading to the passengers on the plane. Rav Schachter (Ikvay Hatzon Siman 35) notes that this idea of Rav Moshe is not agreed upon. Additionally, he notes that a plane while flying would be considered an [[#Blocking Tumah of Corpse| ohel zaruk]] and would not block tumah.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref>
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.

Rav Schachter (Ikvay Hatzon Siman 35:1) notes that once the plane is above the clouds, there is no issue of flying over a grave as the language of chazal (Mishna Ohalot Perek 9) is that tumat meit goes up until the sky. Once you are above the clouds, there is no issue as you are out of range of the tumah. Even when the plane is below the clouds, Rav Schachter (Ikvay Hatzon Siman 35:11) suggests there is no prohibition. He explains that the problem isn't the tumah per-say, but coming close to a corpse. When one is flying on a plane, and there is a corpse below, even though the kohen may become tamay, he did not come close to the corpse, so it is permitted. This idea is seen in Avhiezer 3:65:5-6 and Rav Elchanan Wasserman (Kovetz Shearim 2:41).</ref>

==Medical School==

#A kohen is not allowed to attend medical school.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that in medical school you are faced with being in the same room and often forced to touch a cadaver which is a problem for kohanim. He rejects the idea that kohanim nowadays are tamay, so there is no issue to continue to come into contact with a corpse. Additionally, a life threatening situation requires one to help in anyway that he can, but does not require him to go and learn medicine, so that he can help in the future. Plus, there are many other doctors and there is no need for the kohen to become a doctor.

Rav Schachter (Ikvay Hatzon 35:10 and Peninay HaRav 256) quotes those that suggest a kohen can go to medical school using the following idea. A kohen can hold onto a metal object that came into contact with a corpse, and while still holding onto this object, he can touch a corpse. He suggests that this would be permitted as it is mosif tumah al tumato. Rav Schachter rejects this as the issue is not becoming tamay, but coming close to a corpse. The reason a kohen can touch the metal is that it is not coming close to a corpse, so of course it doesn't allow him to touch a corpse. </ref>

==Links==

#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]
#See [https://shulchanaruchharav.com/halacha/chapter-9-kohen-attending-a-funeral-or-burial/#_ftn27 article by Rabbi Yaakov Goldstein]

==Sources==
<references />
[[Category:Ritual Practices]]

Eruv Tavshilin

2026-05-21T18:55:31Z

YitzchakSultan1: /* What Foods Should be Used for Eruv Tavshilin? */

If [[Yom Tov]] falls out on Friday (or on Thursday and Friday outside Israel), in general, one may not cook or bake from [[Yom Tov]] for [[Shabbat]], however, if one cooked and there was leftovers it may be eaten on [[Shabbat]]. Yet, if one designated an Eruv Tavshilin from before [[Yom Tov]] then it’s permissible to cook or bake from [[Yom Tov]] for [[Shabbat]].<ref>Shulchan Aruch O.C. 527:1, Kitzur Shulchan Aruch O.C. 102:1 </ref>
==Procedure and Text==
# One should hold the cooked and baked foods in one's right hand as one says the Bracha and Eruv stipulation.<Ref>Laws of [[Yom Tov]] (Rabbi Simcha Bunim Cohen, pg 279) quoting Sh"t Chaim Shaal 29</ref>
# The text of the Bracha for Eruv Tavshilin is: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות עירוב. Then one should make the following stipulation: בדין יהא שרי לן לאפויי ולבשולי ולאטמוני ולאדלוקי שרגא ולמעבד כל צרכנא מיום טוב לשבת , meaning, "With this Eruv it should be permitted for us to bake, cook, insulate food, light a candle, and do any need from [[Yom Tov]] for [[Shabbat]]". One must understand what one is saying and if one doesn't understand the Aramaic one should say it in a language one understands.<ref>Shulchan Aruch and Rama O.C. 527:12, Kitzur Shulchan Aruch 102:1. See Chazon Ovadyah ([[Yom Tov]] pg 294) who leaves out the text ולאטמוני and לנא ולפלוני ולפלוני או לכל בני העיר הזאת. </ref>

==What Foods Should be Used for Eruv Tavshilin?==
# To make the Eruv Tavshilin a person should use one food baked in the oven, and another food cooked. The baked item could be bread.<Ref>Shulchan Aruch O.C. 527:2 </ref> The cooked dish must be something which is usually eaten with bread such as a piece of meat, fish, or eggs.<Ref>Shulchan Aruch O.C. 527:4, Mishna Brurah 527:11 </ref>
# If one made the Eruv Tavshilin only using one cooked dish, after the fact it’s permissible.<Ref>Shulchan Aruch O.C. 527:2 </ref>
# If one made the Eruv Tavshilin only using one baked item, like bread, this isn’t considered a proper Eruv.<Ref>Mishna Brurah 527:7 </ref>
# If one is only going to cook and not bake then one only needs one cooked dish.<Ref>Mishna Brurah 527:6 </ref>
# What counts as the cooked food? A food that is cooked in liquid on the stovetop, roasted over a fire, roasted in an oven without any liquid, fried in oil, boiled, pickled, or smoked is considered a cooked food for eruv tavshilin.<ref>Shulchan Aruch O.C. 527:5. Eruv Tavshilin Haaruch (8:15 p. 149) and Rav Ovadia Yosef (Pinenei Yosef, v. 3 p. 200) writes that fried cook counts as a cooked food for eruv tavshilin. Eruv Tavshilin Haaruch quotes this from Zivchei Tzedek OC 32.</ref>
## Examples of a cooked food for eruv tavshilin: cooked or boiled eggs,<ref>Rambam (Yom Tov 6:3), Beer Moshe 4:41</ref> roasted cut vegetables,<ref>Beer Moshe 4:41 writes that cooked vegetables count for eruv tavshilin if they're cut, but not if they're whole since it isn't normal to eat a whole vegetable on a bread sandwich.</ref> meat,<ref>Rambam (Yom Tov 6:3)</ref> cooked fish,<ref>Rambam (Yom Tov 6:3)</ref> cheese,<ref>Daat Torah 527:5 writes that cheese is salted it is usable as a cooked food for eruv tavshilin. Even those poskim who hold salting doesn't work for eruv tavshilin agree that cheese nowadays is sufficient since the milk was pasteurized and cooked previously. </ref> or milk.<ref>Daat Torah 527:5, Beer Moshe 4:41</ref>
## Some poskim consider salted foods to be considered like a cooked food,<ref>It is suggested in Rashba (responsa 4:250) but his conclusion is unclear. Daat Torah 527:5 allows it.</ref> however, many others disagree.<ref>Chayey Adam 102:6, Mishna Brurah 527:13</ref> This should be avoided.<ref>Bear Moshe 4:41</ref> Therefore, salted herring or other salted fish should not be used for eruv tavshilin.<ref>Mishna Brurah 527:13, Beer Moshe 4:41</ref>
## However, pickled herring or pickled vegetables certainly count as a cooked food.<ref>Shulchan Aruch O.C. 527:5, Beer Moshe 4:41</ref>
===Size of Eruv Tavshilin===
# The one baked dish and one cooked dish must be the size of a [[Kezayit]] and it’s preferable to use a whole loaf of bread and significant piece of meat or fish.<Ref>Shulchan Aruch O.C. 527:3 writes that the baked and cooked dish should be the size of a [[Kezayit]]. Rama 527:3 adds that the bread should preferably be the size of a [[Kebaytzah]]. Kitzur Shulchan Aruch 102:1 agrees. Mishna Brurah 527:8 adds that it is a Hiddur Mitzvah to use a whole loaf of bread and significant piece of meat or fish.</ref>
==After Making Eruv Tavshilin, What Are the Laws of Cooking on [[Yom Tov]]?==
# Eruv Tavshilin only permits one to cook on Friday for Shabbat and not Thursday for Shabbat.<ref>Ran (Beitzah 9b) explains that the rabbis only permitted cooking with an eruv tavshilin on Friday for Shabbat since that food is prepare for a more immediate use than if it was cooked on Thursday. Shulchan Aruch O.C. 527:13 codifies this halacha. See the Rash Mrovzavitz (cited in Yalkut Mefarshim of Oz Vehadar on Rif p. 69) who suggests that according to Rav Chisda (Pesachim 46b) this would be a biblical prohibition. Magen Avraham 527:13 suggests that the reason why it is forbidden to cook on Thursday is because the rabbis only made a leniency if it is for a mitzvah that is going to be accomplished immediately afterwards, but not if the mitzvah would not happen for a while (see Shabbat 114b). Accordingly, Magen Avraham suggests that if he knows that he won't be able to cook on Friday, perhaps he can cook on Thursday. But he concludes that he isn't sure, because according to Ran's reason this would be forbidden. Mishna Brurah 527:41 forbids cooking on Thursday even in such a case. </ref>
# One should prepare the food on [[Yom Tov]] for [[Shabbat]] earlier in the day so that it will complete [[cooking]] well before [[Shabbat]] so that it’s possible it could have been used on [[Yom Tov]]. If it turns out that there’s not enough time to complete the [[cooking]] until right before [[Shabbat]], if it’s [[Yom Tov]] Sheni one may be lenient to leave it cooking into Shabbat, but if it’s the first day of [[Yom Tov]] then one shouldn’t be lenient unless it’s a time of great need.<ref>Mishna Brurah 527:3.
* The Gemara Pesachim 46b discusses why on a biblical level it is permitted to cook on Yom Tov for Shabbat. Rabba explains that it is because one's cooking is permitted on a biblical level if potentially guests could have come to eat it. Rav Chisda explains that biblically it is permitted to cook from Yom Tov for Shabbat. On a rabbinic level an eruv tavshilin is necessary as the gemara Beitzah 15b explains either to ensure that there is enough food on Shabbat or to protect the kedusha of Yom Tov.
* Halacha: Rif Pesachim 15a, Rosh (Pesachim 3:6), Rambam (Yom Tov 1:15), Ramban (Milchamot Pesachim 15a s.v. vitmar), Rabben Dovid Pesachim 48a s.v. umeyhu, Maharam Chalavah Pesachim 48a s.v. ul'inyan, Meiri Pesachim 46b s.v. zu, and Raavad (Katuv Sham Pesachim 15a s.v. elah) all hold like Rabba. Baal Hameor (Pesachim 15a s.v. itmar) and Rabbenu Efraim quoted by Milchamot Pesachim 15a hold like Rav Chisda. Bet Yosef 527:1 explains that the Rambam holds like Rav Chisda (in addition to holding like Rav Chisda). Magen Avraham 527:1 disagrees and holds like Tosfot that there is a biblical prohibition if it isn't edible before Shabbat. Shulchan Aruch Harav 527:8 agrees. Bet Meir 527:1 and Maamar Mordechai 527:2 defends the Bet Yosef that we can hold of both the leniencies of Rabba and Rav Chisda and perhaps Rabba agreed in the end to Rav Chisda's idea. Keren Orah Shabbat 22a s.v. vgam writes that it seems from the Rambam Yom Tov 1:15 that he would employ hoil even to permit cooking right before the end of the day.
* Tosfot Pesachim 46b s.v. hoil and Meiri 46b s.v. zu write that if we hold like Rabba if the food isn't edible by the end of the day it is biblically forbidden. Magen Avraham 527:1 cites this from Tosfot Pesachim 46b, Mordechai Beitzah ch. 2, and Hagahot Maimoniyot (Yom Tov 6:1). Rav Soloveitchik in Mesorah v. 8 pp. 31-3 thinks that it is possible to argue that many rishonim even including tosfot don't hold like the Magen Avraham. Derisha 527:1 writes that the Rosh and Tur are lenient to cook right before nighttime for another reason. Biur Halacha 527:1 s.v. v'al summarizes that according to the Baal Hameor, Rabbenu Efraim, and the Rambam according to the Bet Yosef biblically it is permitted to cook from Yom Tov to Shabbat even if the food wouldn't be edible while it is still day.</ref> However, some defend the practice to permit leaving the food [[cooking]] going into Shabbat even if it isn't edible by the end of the day of Friday.<Ref>Piskei Teshuvot 527:3 writes that the practice is to rely upon the Bet Yosef who says that we follow Rav Chisda. Maamar Mordechai 527:2 defends the Bet Yosef against the Magen Avraham. Mishna Brurah 527:3 only allows relying on the Bet Yosef in extenuating circumstances of Yom Tov Sheni. Kaf Hachayim on Shulchan Arukh Orach Chayim 527:4 agrees. Aruch Hashulchan 527:3 cites the Magen Avraham and then says that the practice is to be lenient like the Rambam and Yerushalmi Beitzah 2:1 which supports him. Yalkut Yosef 527:10 (Moadim p. 497) writes that initially one should try to have all of one's food edible before Shabbat, however, in an extenuating circumstance where one didn't one can rely on the Bet Yosef.</ref>

==Who needs an Eruv Tavshilin==
# Everyone should set aside an eruv and not rely on the rabbi's eruv unless he forgot.<ref>Rosh (Beitzah 2:3). The Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) explains that it isn't permissible initially to set up an eruv because one should really have their own cooked dish set aside for Shabbat and Yom Tov. </ref>
# Even someone who is going to be at a hotel and not cook should still set up an eruv tavshilin since one is going to need to light candles on Yom Tov for Shabbat. However, if one is only setting it in order to light candles one shouldn't recite a bracha.<ref>Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:4</ref>
# Anyone eating in the same house only needs one eruv tavshilin.<ref>Yam Shel Shlomo 2:10, Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:3 </ref>
# It is permissible to ask a neighbor to set up an eruv tavshilin for you but initially you should do it yourself.<Ref>Kaf Hachaim 527:57 based on the general principle of doing mitzvot yourself (Kiddushin 41a). See however, the Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) who seems to allow this even initially.</ref>

==Eating the Eruv Tavshilin==
# Some have the minhag to eat the Eruv Tavshilin for [[Seudat Shelishit]].<Ref>Mishna Brurah 527:11, Kitzur Shulchan Aruch 102:1 </ref>
# If the Eruv is eaten or lost before one finishes preparing for Shabbat, one may not continue to cook on [[Yom Tov]] in preparation of [[Shabbat]].<ref> Shulchan Aruch O.C. 527:15 </ref>
==If one forgot to make Eruv Tavshilin==
# There’s a mitzvah to make an Eruv Tavshilin upon each individual and also upon the leader or Rabbi of the city on behalf of the whole city.<Ref>Shulchan Aruch O.C. 527:7 </ref>
# If one forgot, was unable, or didn’t know how to make Eruv tavshilin, the first time one may rely on the Eruv Tavshilin of the Rabbi of the town. However, if one had the ability but wanted to rely on the Rabbi of the town or if he forgot twice, he may not rely on the Rabbi’s Eruv.<Ref>Shulchan Aruch 527:7, Mishna Brurah 527:22 </ref> If one is a visitor to the town and arrived in the town right before Yom Tov after the rabbi already made an eruv tavshilin, and one forgot to make an eruv, some say that one might not be able to cook.<ref>Haarot of Rav Elyashiv (Beitzah 16b) explains that if one only arrived after the rabbi already made the eruv he wasn't included in the eruv unless the rabbi specifies the people who will come after he makes the eruv.</ref>
# If one didn’t make Eruv Tavshilin according to some poskim one may not light [[Shabbat]] candles on [[Yom Tov]] which falls out on Friday.<Ref>Shulchan Aruch 527:19 </ref> Therefore, in such a case one should give the candles to another Jew and let them light for him or only light one candle.<Ref>Mishna Brurah 527:55 </ref>
# If [[Yom Tov]] (excluding the two days of [[Rosh Hashana]]) falls out on Thursday and Friday, and one forgot to make Eruv Tavshilin before [[yom Tov]] one may make Eruv Tavshilin on the first day and stipulate “If today is [[Yom Tov]] then there’s no need for an eruv and if today isn’t [[Yom Tov]] then the eruv should be set aside in order to permit [[cooking]] and baking.”<Ref>Shulchan Aruch O.C. 527:22 </ref>
# Some say that it’s preferable to make such a stipulation while others say that in such a case it’s better to rely on the Eruv of the Rabbi of the town.<Ref>Piskei Teshuvot 527:21 </ref>

==Links==
# Article on [http://www.chabad.org/library/article_cdo/aid/2327/jewish/Eruv-Tavshilin.htm Eruv Tavshilin] on Chabad.org
# Article on [http://www.torahweb.org/torah/2009/moadim/rsac_shavuos.html Eruv Tavshilin] by Rabbi Yonason Sacks
# [http://www.yutorah.com/lectures/lecture.cfm/748954/rabbi-aryeh-lebowitz/ten-minute-halacha-eruv-tavshilin-practical-/ Ten Minute Halacha Eruv Tavshilin] by Rabbi Aryeh Lebowitz

==Sources==
<references/>
[[Category:Shabbat]]
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]

Template:Meat on Yom Tov

2026-05-20T21:27:57Z

YitzchakSultan1: /* Meat Specifically */

===Meat Specifically===
# It is preferable to eat meat at the [[Yom Tov]] meals. While some consider this to be an obligation, others hold that there is no technical requirement to do so.<ref>The Rambam ([[Yom Tov]] 6:18) rules that the Mitzvah of Simchat [[Yom Tov]] is fulfilled through consumption of meat and wine. The Beit Yosef 529:2 asks why the Rambam codifies the consumption of meat on [[Yom Tov]] when the Gemara (Pesachim 109a) states clearly that the mitzvah of Simcha is fulfilled through eating meat only during the time of the Beit HaMikdash, while nowadays the mitzvah is fulfilled through wine alone. Accordingly, the Shulchan Aruch O.C. 529:1 writes that one must have wine at each [[Yom Tov]] meal and makes no mention of the consumption of meat. The Eliyah Rabba 529:6 and Bei’ur Halacha 529 s.v. Keitzad explain that Shulchan Aruch intentionally omitted the obligation to eat meat because of his question in the Beit Yosef. See further O.C. 696:7 and Y.D. 341:1.
*The Yam Shel Shlomo (Beitzah 2:5) answers the Beit Yosef’s question by reinterpreting the Gemara to mean that nowadays, one must have wine in addition to meat, as opposed to the times of the Beit HaMikdash when one could fulfill the Mitzvah through meat without wine. Thus, Mor U’Ketziah 529, Kitzur Shulchan Aruch 103:7, Aruch HaShulchan 529:5, and Rav Ovadia Yosef (Yechava Daat 6:33, Chazon Ovadia Yom Tov p. 319) rule that it is an obligation to eat meat on [[Yom Tov]].
*The Bach 529 also defends the Rambam. He writes that although meat is an obligation it is secondary to the obligation of wine.
*The Magen Avraham 529:3 writes that there is a mitzvah to have meat on Yom Tov. Mishna Brurah 529:11 and [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.529.28.1?lang=bi Kaf HaChaim 529:28] concur with Magen Avraham. Shulchan Aruch HaRav 529:7 read the Magen Avraham to mean that it is just a recommendation and not an obligation. This is also how Darkei Teshuva 89:19 read the Magen Avraham. However, Rav Shmuel Eliezer Stern (in Piskei Uminhagei Chatom Sofer p. 122) writes that Magen Avraham means it is an obligation since he's quoting the Rambam, Bach, and Maharshal who hold it is a chiyuv.
*See also the Sha’agat Aryeh (Siman 65), who argues that Simchat [[Yom Tov]] does not obligate one to eat meat in particular; rather, it is fulfilled by what is subjectively considered enjoyable by each person (see Pesachim 109a). Birkei Yosef 529:4 agrees. Darkei Teshuva 89:19 quotes Rav Chaim of Sanz as disagreeing with the Sha’agat Aryeh.</ref>
===Both Meals or One Meal===
# It is preferable to have meat both at the nighttime and daytime meal of [[Yom Tov]]. Those who have a practice to eat one dairy meal, however, have what to rely on.<ref>The Darkei Teshuva (89:19) mentions a number of minhagim regarding eating dairy on Shavuot and a large part of the discussion is whether it is necessary to have meat at both meals. Those who hold that it is sufficient to have one meat meal include the Steipler (Orchot Rabbeinu v. 2 p. 98), Otzrot Yosef (Rav Dovid Yosef 13:7), Rav Hershel Schachter (Bikvei HaTzon p. 81), Sfat Emet ([[Sukkah]] 48a), Rabbi Mordechai Willig (Pesachim Shiur 110, min 40-50; Kol Tzvi Yoma 5778), and The Radiance of Shabbos p. 163 fnt. 33 cites Rav Chaim Pinchas Sheinberg. </ref>
===In a Bread Meal===
# Whether the meat has to be eaten within the context of a bread meal is a discussion.<ref>Madanei Yom Tov (Brachot 7:23:7) writes that meat is to be eaten with bread for simchat yom tov. However, some sources hold that meat can be eaten outside of a bread meal.
*What is the source for having bread on Yom Tov? Rosh Brachot 7:23 holds that it is because of simchat yom tov. The same is found in Tosfot Harosh (Brachot 49b s.v. shabatot) and Tosfot Rabbenu Peretz (Sukkah 27a s.v. iy). Levush 188:7 codifies the opinion of the Rosh. However, the Rashba Brachot 49b says that it is because of oneg yom tov. Rabbi Akiva Eiger 1 assumes like the Rashba. Biur Halacha 188:8 s.v. seudat cites the Rashba. Furthermore, Rashba Sukkah 27a cited by Bet Yosef 188 holds that there is no obligation of bread on Yom Tov besides the first night of Pesach and Sukkot. The same is true of the Tosfot Sukkah 27a s.v. iy and this also seems to be the opinion of the Rambam Sukkah 6:7. Bet Yosef 188 quotes the Rabbenu Yerucham who posulates that this is indeed the approach of the Rambam. There is a third group of rishonim who indicate that one needs to eat bread but aren't clear whether they hold like the Rashba or Rosh. These include the Ran Sukkah 12b s.v. matniten, Ritva Sukkah 27a s.v. alma, Mordechai Beitzah n. 669, Raah on Brachot 49b, and Meiri Sukkah 27a. Birkat Hashem v. 2 p. 356 argues that all rishonim including the Rosh agree with the Rashba that the obligation for bread stems from oneg and not simcha.
*According to the Rashba, seemingly there is not an obligation to eat the meat in a bread meal since the obligation for the meat and the bread stem from two different places. The obligation of bread is motivated by Oneg Yom Tov. However, the meat is because of simcha (Pesachim 109a). Furthermore, the obligation to have a bread meal at all on Yom Tov is a debate. The Rambam, the one who holds that it is necessary to have meat today, holds that there's no obligation to have a bread meal on Yom Tov besides the first night of Pesach and Sukkot. However, the description of the Rama of how to have dairy and meat in the meal of Shavuot in order to fulfill simchat Yom Tov is within the context of a bread meal. The same is true of the later poskim. Though it isn't necessarily the case that it isn't possible to fulfill it outside the context of a meal.
*See also Aruch Hashulchan 495 regarding Purim who maintains that it is critical to have the meat meal with bread otherwise it isn't a seuda. Perhaps that is a paradigm for simchat Yom Tov as we see the poskim compare and learn the laws of simchat Yom Tov from Purim. Rav Shraga Feivel Paretsky in Bet Yitzchak v. 24 p. 388 learns from Rambam Yom Tov 6:18 that it isn't necessary to have the meat of simchat yom tov in the meal. The Radiance of Shabbos p. 163 writes that meat should be eaten at the day meal, implying that it must be eaten in the context of the bread meal. [https://www.yutorah.org/lectures/lecture.cfm/968540/rabbi-hershel-schachter/piskei-corona-51-inyanei-sukkos/ Rav Hershel Schachter (Piskei Corona #51)] clearly indicates that it isn't necessary to have the meal as part of the bread meal in order to fulfill simchat yom tov as he writes that when there's very little space in the sukkah they can just make kiddush and eat bread in the sukkah, say birkat hamazon, and then eat meat at home. However, note that he is writing for an extenuating circumstance and perhaps can't be extended.</ref>
===Women===
#Women are obligated in simchat Yom Tov. Some say that this includes eating meat each day of Yom Tov and Chol Hamoed.<reF>Rambam (Chagiga 1:1, 2:1-3, Avoda Zara 12:3) holds that women are obligation in simcha. [https://ph.yhb.org.il/plus/12-01-10/ Peninei Halacha 1:10:3] writes that every women is obligated in simcha and it isn't just an obligation upon her husband to gladden her. Chol Hamoed Kehilchato (ch. 1 fnt. 5) quotes the Aderet (Bnei Binyamin), Rabbi Akiva Eiger (responsa 1 addition), and Shagat Aryeh that women are obligated to eat meat for simchat yom tov. He says that although women are obligated to get a new piece of clothing for simchat yom tov, that is only once over the entire holiday, however, meat applies every day.</ref>

Template:Meat on Yom Tov

2026-05-20T21:12:37Z

YitzchakSultan1:

===Meat Specifically===
# It is preferable to eat meat at the [[Yom Tov]] meals. While some consider this to be an obligation, others hold that there is no technical requirement to do so. <ref>The Rambam ([[Yom Tov]] 6:18) rules that the Mitzvah of Simchat [[Yom Tov]] is fulfilled through consumption of meat and wine. The Beit Yosef 529:2 asks why the Rambam codifies the consumption of meat on [[Yom Tov]] when the Gemara (Pesachim 109a) states clearly that the mitzvah of Simcha is fulfilled through eating meat only during the time of the Beit HaMikdash, while nowadays the mitzvah is fulfilled through wine alone. Accordingly, the Shulchan Aruch O.C. 529:1 writes that one must have wine at each [[Yom Tov]] meal and makes no mention of the consumption of meat. The Eliyah Rabba 529:6 and Bei’ur Halacha 529 s.v. Keitzad explain that Shulchan Aruch intentionally omitted the obligation to eat meat because of his question in the Beit Yosef. See further O.C. 696:7 and Y.D. 341:1.
*The Yam Shel Shlomo (Beitzah 2:5) answers the Beit Yosef’s question by reinterpreting the Gemara to mean that nowadays, one must have wine in addition to meat, as opposed to the times of the Beit HaMikdash when one could fulfill the Mitzvah through meat without wine. Thus, Mor U’Ketziah 529, Kitzur Shulchan Aruch 103:7, Aruch HaShulchan 529:5, and Chazon Ovadia (Yom Tov, p. 319) rule that it is an obligation to eat meat on [[Yom Tov]].
*The Bach 529 also defends the Rambam. He writes that although meat is an obligation it is secondary to the obligation of wine.
*The Magen Avraham 529:3 writes that there is a mitzvah to have meat on Yom Tov. Mishna Brurah 529:11 and [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.529.28.1?lang=bi Kaf HaChaim 529:28] concur with Magen Avraham. Shulchan Aruch HaRav 529:7 read the Magen Avraham to mean that it is just a recommendation and not an obligation.
*See also the Sha’agat Aryeh (Siman 65), who argues that Simchat [[Yom Tov]] does not obligate one to eat meat in particular; rather, it is fulfilled by what is subjectively considered enjoyable by each person (see Pesachim 109a). Birkei Yosef 529:4 agrees. Darkei Teshuva 89:19 quotes Rav Chaim of Sanz as disagreeing with the Sha’agat Aryeh.</ref>
===Both Meals or One Meal===
# It is preferable to have meat both at the nighttime and daytime meal of [[Yom Tov]]. Those who have a practice to eat one dairy meal, however, have what to rely on.<ref>The Darkei Teshuva (89:19) mentions a number of minhagim regarding eating dairy on Shavuot and a large part of the discussion is whether it is necessary to have meat at both meals. Those who hold that it is sufficient to have one meat meal include the Steipler (Orchot Rabbeinu v. 2 p. 98), Otzrot Yosef (Rav Dovid Yosef 13:7), Rav Hershel Schachter (Bikvei HaTzon p. 81), Sfat Emet ([[Sukkah]] 48a), Rabbi Mordechai Willig (Pesachim Shiur 110, min 40-50; Kol Tzvi Yoma 5778), and The Radiance of Shabbos p. 163 fnt. 33 cites Rav Chaim Pinchas Sheinberg. </ref>
===In a Bread Meal===
# Whether the meat has to be eaten within the context of a bread meal is a discussion.<ref>Madanei Yom Tov (Brachot 7:23:7) writes that meat is to be eaten with bread for simchat yom tov. However, some sources hold that meat can be eaten outside of a bread meal.
*What is the source for having bread on Yom Tov? Rosh Brachot 7:23 holds that it is because of simchat yom tov. The same is found in Tosfot Harosh (Brachot 49b s.v. shabatot) and Tosfot Rabbenu Peretz (Sukkah 27a s.v. iy). Levush 188:7 codifies the opinion of the Rosh. However, the Rashba Brachot 49b says that it is because of oneg yom tov. Rabbi Akiva Eiger 1 assumes like the Rashba. Biur Halacha 188:8 s.v. seudat cites the Rashba. Furthermore, Rashba Sukkah 27a cited by Bet Yosef 188 holds that there is no obligation of bread on Yom Tov besides the first night of Pesach and Sukkot. The same is true of the Tosfot Sukkah 27a s.v. iy and this also seems to be the opinion of the Rambam Sukkah 6:7. Bet Yosef 188 quotes the Rabbenu Yerucham who posulates that this is indeed the approach of the Rambam. There is a third group of rishonim who indicate that one needs to eat bread but aren't clear whether they hold like the Rashba or Rosh. These include the Ran Sukkah 12b s.v. matniten, Ritva Sukkah 27a s.v. alma, Mordechai Beitzah n. 669, Raah on Brachot 49b, and Meiri Sukkah 27a. Birkat Hashem v. 2 p. 356 argues that all rishonim including the Rosh agree with the Rashba that the obligation for bread stems from oneg and not simcha.
*According to the Rashba, seemingly there is not an obligation to eat the meat in a bread meal since the obligation for the meat and the bread stem from two different places. The obligation of bread is motivated by Oneg Yom Tov. However, the meat is because of simcha (Pesachim 109a). Furthermore, the obligation to have a bread meal at all on Yom Tov is a debate. The Rambam, the one who holds that it is necessary to have meat today, holds that there's no obligation to have a bread meal on Yom Tov besides the first night of Pesach and Sukkot. However, the description of the Rama of how to have dairy and meat in the meal of Shavuot in order to fulfill simchat Yom Tov is within the context of a bread meal. The same is true of the later poskim. Though it isn't necessarily the case that it isn't possible to fulfill it outside the context of a meal.
*See also Aruch Hashulchan 495 regarding Purim who maintains that it is critical to have the meat meal with bread otherwise it isn't a seuda. Perhaps that is a paradigm for simchat Yom Tov as we see the poskim compare and learn the laws of simchat Yom Tov from Purim. Rav Shraga Feivel Paretsky in Bet Yitzchak v. 24 p. 388 learns from Rambam Yom Tov 6:18 that it isn't necessary to have the meat of simchat yom tov in the meal. The Radiance of Shabbos p. 163 writes that meat should be eaten at the day meal, implying that it must be eaten in the context of the bread meal. [https://www.yutorah.org/lectures/lecture.cfm/968540/rabbi-hershel-schachter/piskei-corona-51-inyanei-sukkos/ Rav Hershel Schachter (Piskei Corona #51)] clearly indicates that it isn't necessary to have the meal as part of the bread meal in order to fulfill simchat yom tov as he writes that when there's very little space in the sukkah they can just make kiddush and eat bread in the sukkah, say birkat hamazon, and then eat meat at home. However, note that he is writing for an extenuating circumstance and perhaps can't be extended.</ref>
===Women===
#Women are obligated in simchat Yom Tov. Some say that this includes eating meat each day of Yom Tov and Chol Hamoed.<reF>Rambam (Chagiga 1:1, 2:1-3, Avoda Zara 12:3) holds that women are obligation in simcha. [https://ph.yhb.org.il/plus/12-01-10/ Peninei Halacha 1:10:3] writes that every women is obligated in simcha and it isn't just an obligation upon her husband to gladden her. Chol Hamoed Kehilchato (ch. 1 fnt. 5) quotes the Aderet (Bnei Binyamin), Rabbi Akiva Eiger (responsa 1 addition), and Shagat Aryeh that women are obligated to eat meat for simchat yom tov. He says that although women are obligated to get a new piece of clothing for simchat yom tov, that is only once over the entire holiday, however, meat applies every day.</ref>

Eruv Tavshilin

2026-05-20T20:53:36Z

YitzchakSultan1: /* What Foods Should be Used for Eruv Tavshilin? */

If [[Yom Tov]] falls out on Friday (or on Thursday and Friday outside Israel), in general, one may not cook or bake from [[Yom Tov]] for [[Shabbat]], however, if one cooked and there was leftovers it may be eaten on [[Shabbat]]. Yet, if one designated an Eruv Tavshilin from before [[Yom Tov]] then it’s permissible to cook or bake from [[Yom Tov]] for [[Shabbat]].<ref>Shulchan Aruch O.C. 527:1, Kitzur Shulchan Aruch O.C. 102:1 </ref>
==Procedure and Text==
# One should hold the cooked and baked foods in one's right hand as one says the Bracha and Eruv stipulation.<Ref>Laws of [[Yom Tov]] (Rabbi Simcha Bunim Cohen, pg 279) quoting Sh"t Chaim Shaal 29</ref>
# The text of the Bracha for Eruv Tavshilin is: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות עירוב. Then one should make the following stipulation: בדין יהא שרי לן לאפויי ולבשולי ולאטמוני ולאדלוקי שרגא ולמעבד כל צרכנא מיום טוב לשבת , meaning, "With this Eruv it should be permitted for us to bake, cook, insulate food, light a candle, and do any need from [[Yom Tov]] for [[Shabbat]]". One must understand what one is saying and if one doesn't understand the Aramaic one should say it in a language one understands.<ref>Shulchan Aruch and Rama O.C. 527:12, Kitzur Shulchan Aruch 102:1. See Chazon Ovadyah ([[Yom Tov]] pg 294) who leaves out the text ולאטמוני and לנא ולפלוני ולפלוני או לכל בני העיר הזאת. </ref>

==What Foods Should be Used for Eruv Tavshilin?==
# To make the Eruv Tavshilin a person should use one food baked in the oven, and another food cooked. The baked item could be bread.<Ref>Shulchan Aruch O.C. 527:2 </ref> The cooked dish must be something which is usually eaten with bread such as a piece of meat, fish, or eggs.<Ref>Shulchan Aruch O.C. 527:4, Mishna Brurah 527:11 </ref>
# If one made the Eruv Tavshilin only using one cooked dish, after the fact it’s permissible.<Ref>Shulchan Aruch O.C. 527:2 </ref>
# If one made the Eruv Tavshilin only using one baked item, like bread, this isn’t considered a proper Eruv.<Ref>Mishna Brurah 527:7 </ref>
# If one is only going to cook and not bake then one only needs one cooked dish.<Ref>Mishna Brurah 527:6 </ref>
# What counts as the cooked food? A food that is cooked on the stovetop, roasted over a fire, or in an oven without any liquid, boiled, pickled, or smoked is considered a cooked food for eruv tavshilin.<ref>Shulchan Aruch O.C. 527:5</ref>
## Examples of a cooked food for eruv tavshilin: cooked or boiled eggs,<ref>Rambam (Yom Tov 6:3), Beer Moshe 4:41</ref> roasted cut vegetables,<ref>Beer Moshe 4:41 writes that cooked vegetables count for eruv tavshilin if they're cut, but not if they're whole since it isn't normal to eat a whole vegetable on a bread sandwich.</ref> meat,<ref>Rambam (Yom Tov 6:3)</ref> cooked fish,<ref>Rambam (Yom Tov 6:3)</ref> cheese,<ref>Daat Torah 527:5 writes that cheese is salted it is usable as a cooked food for eruv tavshilin. Even those poskim who hold salting doesn't work for eruv tavshilin agree that cheese nowadays is sufficient since the milk was pasteurized and cooked previously. </ref> or milk.<ref>Daat Torah 527:5, Beer Moshe 4:41</ref>
## Some poskim consider salted foods to be considered like a cooked food,<ref>It is suggested in Rashba (responsa 4:250) but his conclusion is unclear. Daat Torah 527:5 allows it.</ref> however, many others disagree.<ref>Chayey Adam 102:6, Mishna Brurah 527:13</ref> This should be avoided.<ref>Bear Moshe 4:41</ref> Therefore, salted herring or other salted fish should not be used for eruv tavshilin.<ref>Mishna Brurah 527:13, Beer Moshe 4:41</ref>
## However, pickled herring or pickled vegetables certainly count as a cooked food.<ref>Shulchan Aruch O.C. 527:5, Beer Moshe 4:41</ref>
===Size of Eruv Tavshilin===
# The one baked dish and one cooked dish must be the size of a [[Kezayit]] and it’s preferable to use a whole loaf of bread and significant piece of meat or fish.<Ref>Shulchan Aruch O.C. 527:3 writes that the baked and cooked dish should be the size of a [[Kezayit]]. Rama 527:3 adds that the bread should preferably be the size of a [[Kebaytzah]]. Kitzur Shulchan Aruch 102:1 agrees. Mishna Brurah 527:8 adds that it is a Hiddur Mitzvah to use a whole loaf of bread and significant piece of meat or fish.</ref>
==After Making Eruv Tavshilin, What Are the Laws of Cooking on [[Yom Tov]]?==
# Eruv Tavshilin only permits one to cook on Friday for Shabbat and not Thursday for Shabbat.<ref>Ran (Beitzah 9b) explains that the rabbis only permitted cooking with an eruv tavshilin on Friday for Shabbat since that food is prepare for a more immediate use than if it was cooked on Thursday. Shulchan Aruch O.C. 527:13 codifies this halacha. See the Rash Mrovzavitz (cited in Yalkut Mefarshim of Oz Vehadar on Rif p. 69) who suggests that according to Rav Chisda (Pesachim 46b) this would be a biblical prohibition. Magen Avraham 527:13 suggests that the reason why it is forbidden to cook on Thursday is because the rabbis only made a leniency if it is for a mitzvah that is going to be accomplished immediately afterwards, but not if the mitzvah would not happen for a while (see Shabbat 114b). Accordingly, Magen Avraham suggests that if he knows that he won't be able to cook on Friday, perhaps he can cook on Thursday. But he concludes that he isn't sure, because according to Ran's reason this would be forbidden. Mishna Brurah 527:41 forbids cooking on Thursday even in such a case. </ref>
# One should prepare the food on [[Yom Tov]] for [[Shabbat]] earlier in the day so that it will complete [[cooking]] well before [[Shabbat]] so that it’s possible it could have been used on [[Yom Tov]]. If it turns out that there’s not enough time to complete the [[cooking]] until right before [[Shabbat]], if it’s [[Yom Tov]] Sheni one may be lenient to leave it cooking into Shabbat, but if it’s the first day of [[Yom Tov]] then one shouldn’t be lenient unless it’s a time of great need.<ref>Mishna Brurah 527:3.
* The Gemara Pesachim 46b discusses why on a biblical level it is permitted to cook on Yom Tov for Shabbat. Rabba explains that it is because one's cooking is permitted on a biblical level if potentially guests could have come to eat it. Rav Chisda explains that biblically it is permitted to cook from Yom Tov for Shabbat. On a rabbinic level an eruv tavshilin is necessary as the gemara Beitzah 15b explains either to ensure that there is enough food on Shabbat or to protect the kedusha of Yom Tov.
* Halacha: Rif Pesachim 15a, Rosh (Pesachim 3:6), Rambam (Yom Tov 1:15), Ramban (Milchamot Pesachim 15a s.v. vitmar), Rabben Dovid Pesachim 48a s.v. umeyhu, Maharam Chalavah Pesachim 48a s.v. ul'inyan, Meiri Pesachim 46b s.v. zu, and Raavad (Katuv Sham Pesachim 15a s.v. elah) all hold like Rabba. Baal Hameor (Pesachim 15a s.v. itmar) and Rabbenu Efraim quoted by Milchamot Pesachim 15a hold like Rav Chisda. Bet Yosef 527:1 explains that the Rambam holds like Rav Chisda (in addition to holding like Rav Chisda). Magen Avraham 527:1 disagrees and holds like Tosfot that there is a biblical prohibition if it isn't edible before Shabbat. Shulchan Aruch Harav 527:8 agrees. Bet Meir 527:1 and Maamar Mordechai 527:2 defends the Bet Yosef that we can hold of both the leniencies of Rabba and Rav Chisda and perhaps Rabba agreed in the end to Rav Chisda's idea. Keren Orah Shabbat 22a s.v. vgam writes that it seems from the Rambam Yom Tov 1:15 that he would employ hoil even to permit cooking right before the end of the day.
* Tosfot Pesachim 46b s.v. hoil and Meiri 46b s.v. zu write that if we hold like Rabba if the food isn't edible by the end of the day it is biblically forbidden. Magen Avraham 527:1 cites this from Tosfot Pesachim 46b, Mordechai Beitzah ch. 2, and Hagahot Maimoniyot (Yom Tov 6:1). Rav Soloveitchik in Mesorah v. 8 pp. 31-3 thinks that it is possible to argue that many rishonim even including tosfot don't hold like the Magen Avraham. Derisha 527:1 writes that the Rosh and Tur are lenient to cook right before nighttime for another reason. Biur Halacha 527:1 s.v. v'al summarizes that according to the Baal Hameor, Rabbenu Efraim, and the Rambam according to the Bet Yosef biblically it is permitted to cook from Yom Tov to Shabbat even if the food wouldn't be edible while it is still day.</ref> However, some defend the practice to permit leaving the food [[cooking]] going into Shabbat even if it isn't edible by the end of the day of Friday.<Ref>Piskei Teshuvot 527:3 writes that the practice is to rely upon the Bet Yosef who says that we follow Rav Chisda. Maamar Mordechai 527:2 defends the Bet Yosef against the Magen Avraham. Mishna Brurah 527:3 only allows relying on the Bet Yosef in extenuating circumstances of Yom Tov Sheni. Kaf Hachayim on Shulchan Arukh Orach Chayim 527:4 agrees. Aruch Hashulchan 527:3 cites the Magen Avraham and then says that the practice is to be lenient like the Rambam and Yerushalmi Beitzah 2:1 which supports him. Yalkut Yosef 527:10 (Moadim p. 497) writes that initially one should try to have all of one's food edible before Shabbat, however, in an extenuating circumstance where one didn't one can rely on the Bet Yosef.</ref>

==Who needs an Eruv Tavshilin==
# Everyone should set aside an eruv and not rely on the rabbi's eruv unless he forgot.<ref>Rosh (Beitzah 2:3). The Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) explains that it isn't permissible initially to set up an eruv because one should really have their own cooked dish set aside for Shabbat and Yom Tov. </ref>
# Even someone who is going to be at a hotel and not cook should still set up an eruv tavshilin since one is going to need to light candles on Yom Tov for Shabbat. However, if one is only setting it in order to light candles one shouldn't recite a bracha.<ref>Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:4</ref>
# Anyone eating in the same house only needs one eruv tavshilin.<ref>Yam Shel Shlomo 2:10, Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:3 </ref>
# It is permissible to ask a neighbor to set up an eruv tavshilin for you but initially you should do it yourself.<Ref>Kaf Hachaim 527:57 based on the general principle of doing mitzvot yourself (Kiddushin 41a). See however, the Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) who seems to allow this even initially.</ref>

==Eating the Eruv Tavshilin==
# Some have the minhag to eat the Eruv Tavshilin for [[Seudat Shelishit]].<Ref>Mishna Brurah 527:11, Kitzur Shulchan Aruch 102:1 </ref>
# If the Eruv is eaten or lost before one finishes preparing for Shabbat, one may not continue to cook on [[Yom Tov]] in preparation of [[Shabbat]].<ref> Shulchan Aruch O.C. 527:15 </ref>
==If one forgot to make Eruv Tavshilin==
# There’s a mitzvah to make an Eruv Tavshilin upon each individual and also upon the leader or Rabbi of the city on behalf of the whole city.<Ref>Shulchan Aruch O.C. 527:7 </ref>
# If one forgot, was unable, or didn’t know how to make Eruv tavshilin, the first time one may rely on the Eruv Tavshilin of the Rabbi of the town. However, if one had the ability but wanted to rely on the Rabbi of the town or if he forgot twice, he may not rely on the Rabbi’s Eruv.<Ref>Shulchan Aruch 527:7, Mishna Brurah 527:22 </ref> If one is a visitor to the town and arrived in the town right before Yom Tov after the rabbi already made an eruv tavshilin, and one forgot to make an eruv, some say that one might not be able to cook.<ref>Haarot of Rav Elyashiv (Beitzah 16b) explains that if one only arrived after the rabbi already made the eruv he wasn't included in the eruv unless the rabbi specifies the people who will come after he makes the eruv.</ref>
# If one didn’t make Eruv Tavshilin according to some poskim one may not light [[Shabbat]] candles on [[Yom Tov]] which falls out on Friday.<Ref>Shulchan Aruch 527:19 </ref> Therefore, in such a case one should give the candles to another Jew and let them light for him or only light one candle.<Ref>Mishna Brurah 527:55 </ref>
# If [[Yom Tov]] (excluding the two days of [[Rosh Hashana]]) falls out on Thursday and Friday, and one forgot to make Eruv Tavshilin before [[yom Tov]] one may make Eruv Tavshilin on the first day and stipulate “If today is [[Yom Tov]] then there’s no need for an eruv and if today isn’t [[Yom Tov]] then the eruv should be set aside in order to permit [[cooking]] and baking.”<Ref>Shulchan Aruch O.C. 527:22 </ref>
# Some say that it’s preferable to make such a stipulation while others say that in such a case it’s better to rely on the Eruv of the Rabbi of the town.<Ref>Piskei Teshuvot 527:21 </ref>

==Links==
# Article on [http://www.chabad.org/library/article_cdo/aid/2327/jewish/Eruv-Tavshilin.htm Eruv Tavshilin] on Chabad.org
# Article on [http://www.torahweb.org/torah/2009/moadim/rsac_shavuos.html Eruv Tavshilin] by Rabbi Yonason Sacks
# [http://www.yutorah.com/lectures/lecture.cfm/748954/rabbi-aryeh-lebowitz/ten-minute-halacha-eruv-tavshilin-practical-/ Ten Minute Halacha Eruv Tavshilin] by Rabbi Aryeh Lebowitz

==Sources==
<references/>
[[Category:Shabbat]]
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]

Eruv Tavshilin

2026-05-20T20:15:03Z

YitzchakSultan1: /* If one forgot to make Eruv Tavshilin */

If [[Yom Tov]] falls out on Friday (or on Thursday and Friday outside Israel), in general, one may not cook or bake from [[Yom Tov]] for [[Shabbat]], however, if one cooked and there was leftovers it may be eaten on [[Shabbat]]. Yet, if one designated an Eruv Tavshilin from before [[Yom Tov]] then it’s permissible to cook or bake from [[Yom Tov]] for [[Shabbat]].<ref>Shulchan Aruch O.C. 527:1, Kitzur Shulchan Aruch O.C. 102:1 </ref>
==Procedure and Text==
# One should hold the cooked and baked foods in one's right hand as one says the Bracha and Eruv stipulation.<Ref>Laws of [[Yom Tov]] (Rabbi Simcha Bunim Cohen, pg 279) quoting Sh"t Chaim Shaal 29</ref>
# The text of the Bracha for Eruv Tavshilin is: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות עירוב. Then one should make the following stipulation: בדין יהא שרי לן לאפויי ולבשולי ולאטמוני ולאדלוקי שרגא ולמעבד כל צרכנא מיום טוב לשבת , meaning, "With this Eruv it should be permitted for us to bake, cook, insulate food, light a candle, and do any need from [[Yom Tov]] for [[Shabbat]]". One must understand what one is saying and if one doesn't understand the Aramaic one should say it in a language one understands.<ref>Shulchan Aruch and Rama O.C. 527:12, Kitzur Shulchan Aruch 102:1. See Chazon Ovadyah ([[Yom Tov]] pg 294) who leaves out the text ולאטמוני and לנא ולפלוני ולפלוני או לכל בני העיר הזאת. </ref>

==What Foods Should be Used for Eruv Tavshilin?==
# To make the Eruv Tavshilin a person should use one food baked in the oven, and another food cooked on the stovetop. The baked item could be bread.<Ref>Shulchan Aruch O.C. 527:2 </ref> The cooked dish must be something which is usually eaten with bread such as a piece of meat, fish, or eggs.<Ref>Shulchan Aruch O.C. 527:4, Mishna Brurah 527:11 </ref>
# If one made the Eruv Tavshilin only using one cooked dish, after the fact it’s permissible.<Ref>Shulchan Aruch O.C. 527:2 </ref>
# If one made the Eruv Tavshilin only using one baked item, like bread, this isn’t considered a proper Eruv.<Ref>Mishna Brurah 527:7 </ref>
# If one is only going to cook and not bake then one only needs one cooked dish.<Ref>Mishna Brurah 527:6 </ref>
===Size of Eruv Tavshilin===
# The one baked dish and one cooked dish must be the size of a [[Kezayit]] and it’s preferable to use a whole loaf of bread and significant piece of meat or fish.<Ref>Shulchan Aruch O.C. 527:3 writes that the baked and cooked dish should be the size of a [[Kezayit]]. Rama 527:3 adds that the bread should preferably be the size of a [[Kebaytzah]]. Kitzur Shulchan Aruch 102:1 agrees. Mishna Brurah 527:8 adds that it is a Hiddur Mitzvah to use a whole loaf of bread and significant piece of meat or fish.</ref>
==After Making Eruv Tavshilin, What Are the Laws of Cooking on [[Yom Tov]]?==
# Eruv Tavshilin only permits one to cook on Friday for Shabbat and not Thursday for Shabbat.<ref>Ran (Beitzah 9b) explains that the rabbis only permitted cooking with an eruv tavshilin on Friday for Shabbat since that food is prepare for a more immediate use than if it was cooked on Thursday. Shulchan Aruch O.C. 527:13 codifies this halacha. See the Rash Mrovzavitz (cited in Yalkut Mefarshim of Oz Vehadar on Rif p. 69) who suggests that according to Rav Chisda (Pesachim 46b) this would be a biblical prohibition. Magen Avraham 527:13 suggests that the reason why it is forbidden to cook on Thursday is because the rabbis only made a leniency if it is for a mitzvah that is going to be accomplished immediately afterwards, but not if the mitzvah would not happen for a while (see Shabbat 114b). Accordingly, Magen Avraham suggests that if he knows that he won't be able to cook on Friday, perhaps he can cook on Thursday. But he concludes that he isn't sure, because according to Ran's reason this would be forbidden. Mishna Brurah 527:41 forbids cooking on Thursday even in such a case. </ref>
# One should prepare the food on [[Yom Tov]] for [[Shabbat]] earlier in the day so that it will complete [[cooking]] well before [[Shabbat]] so that it’s possible it could have been used on [[Yom Tov]]. If it turns out that there’s not enough time to complete the [[cooking]] until right before [[Shabbat]], if it’s [[Yom Tov]] Sheni one may be lenient to leave it cooking into Shabbat, but if it’s the first day of [[Yom Tov]] then one shouldn’t be lenient unless it’s a time of great need.<ref>Mishna Brurah 527:3.
* The Gemara Pesachim 46b discusses why on a biblical level it is permitted to cook on Yom Tov for Shabbat. Rabba explains that it is because one's cooking is permitted on a biblical level if potentially guests could have come to eat it. Rav Chisda explains that biblically it is permitted to cook from Yom Tov for Shabbat. On a rabbinic level an eruv tavshilin is necessary as the gemara Beitzah 15b explains either to ensure that there is enough food on Shabbat or to protect the kedusha of Yom Tov.
* Halacha: Rif Pesachim 15a, Rosh (Pesachim 3:6), Rambam (Yom Tov 1:15), Ramban (Milchamot Pesachim 15a s.v. vitmar), Rabben Dovid Pesachim 48a s.v. umeyhu, Maharam Chalavah Pesachim 48a s.v. ul'inyan, Meiri Pesachim 46b s.v. zu, and Raavad (Katuv Sham Pesachim 15a s.v. elah) all hold like Rabba. Baal Hameor (Pesachim 15a s.v. itmar) and Rabbenu Efraim quoted by Milchamot Pesachim 15a hold like Rav Chisda. Bet Yosef 527:1 explains that the Rambam holds like Rav Chisda (in addition to holding like Rav Chisda). Magen Avraham 527:1 disagrees and holds like Tosfot that there is a biblical prohibition if it isn't edible before Shabbat. Shulchan Aruch Harav 527:8 agrees. Bet Meir 527:1 and Maamar Mordechai 527:2 defends the Bet Yosef that we can hold of both the leniencies of Rabba and Rav Chisda and perhaps Rabba agreed in the end to Rav Chisda's idea. Keren Orah Shabbat 22a s.v. vgam writes that it seems from the Rambam Yom Tov 1:15 that he would employ hoil even to permit cooking right before the end of the day.
* Tosfot Pesachim 46b s.v. hoil and Meiri 46b s.v. zu write that if we hold like Rabba if the food isn't edible by the end of the day it is biblically forbidden. Magen Avraham 527:1 cites this from Tosfot Pesachim 46b, Mordechai Beitzah ch. 2, and Hagahot Maimoniyot (Yom Tov 6:1). Rav Soloveitchik in Mesorah v. 8 pp. 31-3 thinks that it is possible to argue that many rishonim even including tosfot don't hold like the Magen Avraham. Derisha 527:1 writes that the Rosh and Tur are lenient to cook right before nighttime for another reason. Biur Halacha 527:1 s.v. v'al summarizes that according to the Baal Hameor, Rabbenu Efraim, and the Rambam according to the Bet Yosef biblically it is permitted to cook from Yom Tov to Shabbat even if the food wouldn't be edible while it is still day.</ref> However, some defend the practice to permit leaving the food [[cooking]] going into Shabbat even if it isn't edible by the end of the day of Friday.<Ref>Piskei Teshuvot 527:3 writes that the practice is to rely upon the Bet Yosef who says that we follow Rav Chisda. Maamar Mordechai 527:2 defends the Bet Yosef against the Magen Avraham. Mishna Brurah 527:3 only allows relying on the Bet Yosef in extenuating circumstances of Yom Tov Sheni. Kaf Hachayim on Shulchan Arukh Orach Chayim 527:4 agrees. Aruch Hashulchan 527:3 cites the Magen Avraham and then says that the practice is to be lenient like the Rambam and Yerushalmi Beitzah 2:1 which supports him. Yalkut Yosef 527:10 (Moadim p. 497) writes that initially one should try to have all of one's food edible before Shabbat, however, in an extenuating circumstance where one didn't one can rely on the Bet Yosef.</ref>

==Who needs an Eruv Tavshilin==
# Everyone should set aside an eruv and not rely on the rabbi's eruv unless he forgot.<ref>Rosh (Beitzah 2:3). The Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) explains that it isn't permissible initially to set up an eruv because one should really have their own cooked dish set aside for Shabbat and Yom Tov. </ref>
# Even someone who is going to be at a hotel and not cook should still set up an eruv tavshilin since one is going to need to light candles on Yom Tov for Shabbat. However, if one is only setting it in order to light candles one shouldn't recite a bracha.<ref>Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:4</ref>
# Anyone eating in the same house only needs one eruv tavshilin.<ref>Yam Shel Shlomo 2:10, Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:3 </ref>
# It is permissible to ask a neighbor to set up an eruv tavshilin for you but initially you should do it yourself.<Ref>Kaf Hachaim 527:57 based on the general principle of doing mitzvot yourself (Kiddushin 41a). See however, the Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) who seems to allow this even initially.</ref>

==Eating the Eruv Tavshilin==
# Some have the minhag to eat the Eruv Tavshilin for [[Seudat Shelishit]].<Ref>Mishna Brurah 527:11, Kitzur Shulchan Aruch 102:1 </ref>
# If the Eruv is eaten or lost before one finishes preparing for Shabbat, one may not continue to cook on [[Yom Tov]] in preparation of [[Shabbat]].<ref> Shulchan Aruch O.C. 527:15 </ref>
==If one forgot to make Eruv Tavshilin==
# There’s a mitzvah to make an Eruv Tavshilin upon each individual and also upon the leader or Rabbi of the city on behalf of the whole city.<Ref>Shulchan Aruch O.C. 527:7 </ref>
# If one forgot, was unable, or didn’t know how to make Eruv tavshilin, the first time one may rely on the Eruv Tavshilin of the Rabbi of the town. However, if one had the ability but wanted to rely on the Rabbi of the town or if he forgot twice, he may not rely on the Rabbi’s Eruv.<Ref>Shulchan Aruch 527:7, Mishna Brurah 527:22 </ref> If one is a visitor to the town and arrived in the town right before Yom Tov after the rabbi already made an eruv tavshilin, and one forgot to make an eruv, some say that one might not be able to cook.<ref>Haarot of Rav Elyashiv (Beitzah 16b) explains that if one only arrived after the rabbi already made the eruv he wasn't included in the eruv unless the rabbi specifies the people who will come after he makes the eruv.</ref>
# If one didn’t make Eruv Tavshilin according to some poskim one may not light [[Shabbat]] candles on [[Yom Tov]] which falls out on Friday.<Ref>Shulchan Aruch 527:19 </ref> Therefore, in such a case one should give the candles to another Jew and let them light for him or only light one candle.<Ref>Mishna Brurah 527:55 </ref>
# If [[Yom Tov]] (excluding the two days of [[Rosh Hashana]]) falls out on Thursday and Friday, and one forgot to make Eruv Tavshilin before [[yom Tov]] one may make Eruv Tavshilin on the first day and stipulate “If today is [[Yom Tov]] then there’s no need for an eruv and if today isn’t [[Yom Tov]] then the eruv should be set aside in order to permit [[cooking]] and baking.”<Ref>Shulchan Aruch O.C. 527:22 </ref>
# Some say that it’s preferable to make such a stipulation while others say that in such a case it’s better to rely on the Eruv of the Rabbi of the town.<Ref>Piskei Teshuvot 527:21 </ref>

==Links==
# Article on [http://www.chabad.org/library/article_cdo/aid/2327/jewish/Eruv-Tavshilin.htm Eruv Tavshilin] on Chabad.org
# Article on [http://www.torahweb.org/torah/2009/moadim/rsac_shavuos.html Eruv Tavshilin] by Rabbi Yonason Sacks
# [http://www.yutorah.com/lectures/lecture.cfm/748954/rabbi-aryeh-lebowitz/ten-minute-halacha-eruv-tavshilin-practical-/ Ten Minute Halacha Eruv Tavshilin] by Rabbi Aryeh Lebowitz

==Sources==
<references/>
[[Category:Shabbat]]
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]

Eruv Tavshilin

2026-05-20T20:06:18Z

YitzchakSultan1: /* What Foods Should be Used for Eruv Tavshilin? */

If [[Yom Tov]] falls out on Friday (or on Thursday and Friday outside Israel), in general, one may not cook or bake from [[Yom Tov]] for [[Shabbat]], however, if one cooked and there was leftovers it may be eaten on [[Shabbat]]. Yet, if one designated an Eruv Tavshilin from before [[Yom Tov]] then it’s permissible to cook or bake from [[Yom Tov]] for [[Shabbat]].<ref>Shulchan Aruch O.C. 527:1, Kitzur Shulchan Aruch O.C. 102:1 </ref>
==Procedure and Text==
# One should hold the cooked and baked foods in one's right hand as one says the Bracha and Eruv stipulation.<Ref>Laws of [[Yom Tov]] (Rabbi Simcha Bunim Cohen, pg 279) quoting Sh"t Chaim Shaal 29</ref>
# The text of the Bracha for Eruv Tavshilin is: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות עירוב. Then one should make the following stipulation: בדין יהא שרי לן לאפויי ולבשולי ולאטמוני ולאדלוקי שרגא ולמעבד כל צרכנא מיום טוב לשבת , meaning, "With this Eruv it should be permitted for us to bake, cook, insulate food, light a candle, and do any need from [[Yom Tov]] for [[Shabbat]]". One must understand what one is saying and if one doesn't understand the Aramaic one should say it in a language one understands.<ref>Shulchan Aruch and Rama O.C. 527:12, Kitzur Shulchan Aruch 102:1. See Chazon Ovadyah ([[Yom Tov]] pg 294) who leaves out the text ולאטמוני and לנא ולפלוני ולפלוני או לכל בני העיר הזאת. </ref>

==What Foods Should be Used for Eruv Tavshilin?==
# To make the Eruv Tavshilin a person should use one food baked in the oven, and another food cooked on the stovetop. The baked item could be bread.<Ref>Shulchan Aruch O.C. 527:2 </ref> The cooked dish must be something which is usually eaten with bread such as a piece of meat, fish, or eggs.<Ref>Shulchan Aruch O.C. 527:4, Mishna Brurah 527:11 </ref>
# If one made the Eruv Tavshilin only using one cooked dish, after the fact it’s permissible.<Ref>Shulchan Aruch O.C. 527:2 </ref>
# If one made the Eruv Tavshilin only using one baked item, like bread, this isn’t considered a proper Eruv.<Ref>Mishna Brurah 527:7 </ref>
# If one is only going to cook and not bake then one only needs one cooked dish.<Ref>Mishna Brurah 527:6 </ref>
===Size of Eruv Tavshilin===
# The one baked dish and one cooked dish must be the size of a [[Kezayit]] and it’s preferable to use a whole loaf of bread and significant piece of meat or fish.<Ref>Shulchan Aruch O.C. 527:3 writes that the baked and cooked dish should be the size of a [[Kezayit]]. Rama 527:3 adds that the bread should preferably be the size of a [[Kebaytzah]]. Kitzur Shulchan Aruch 102:1 agrees. Mishna Brurah 527:8 adds that it is a Hiddur Mitzvah to use a whole loaf of bread and significant piece of meat or fish.</ref>
==After Making Eruv Tavshilin, What Are the Laws of Cooking on [[Yom Tov]]?==
# Eruv Tavshilin only permits one to cook on Friday for Shabbat and not Thursday for Shabbat.<ref>Ran (Beitzah 9b) explains that the rabbis only permitted cooking with an eruv tavshilin on Friday for Shabbat since that food is prepare for a more immediate use than if it was cooked on Thursday. Shulchan Aruch O.C. 527:13 codifies this halacha. See the Rash Mrovzavitz (cited in Yalkut Mefarshim of Oz Vehadar on Rif p. 69) who suggests that according to Rav Chisda (Pesachim 46b) this would be a biblical prohibition. Magen Avraham 527:13 suggests that the reason why it is forbidden to cook on Thursday is because the rabbis only made a leniency if it is for a mitzvah that is going to be accomplished immediately afterwards, but not if the mitzvah would not happen for a while (see Shabbat 114b). Accordingly, Magen Avraham suggests that if he knows that he won't be able to cook on Friday, perhaps he can cook on Thursday. But he concludes that he isn't sure, because according to Ran's reason this would be forbidden. Mishna Brurah 527:41 forbids cooking on Thursday even in such a case. </ref>
# One should prepare the food on [[Yom Tov]] for [[Shabbat]] earlier in the day so that it will complete [[cooking]] well before [[Shabbat]] so that it’s possible it could have been used on [[Yom Tov]]. If it turns out that there’s not enough time to complete the [[cooking]] until right before [[Shabbat]], if it’s [[Yom Tov]] Sheni one may be lenient to leave it cooking into Shabbat, but if it’s the first day of [[Yom Tov]] then one shouldn’t be lenient unless it’s a time of great need.<ref>Mishna Brurah 527:3.
* The Gemara Pesachim 46b discusses why on a biblical level it is permitted to cook on Yom Tov for Shabbat. Rabba explains that it is because one's cooking is permitted on a biblical level if potentially guests could have come to eat it. Rav Chisda explains that biblically it is permitted to cook from Yom Tov for Shabbat. On a rabbinic level an eruv tavshilin is necessary as the gemara Beitzah 15b explains either to ensure that there is enough food on Shabbat or to protect the kedusha of Yom Tov.
* Halacha: Rif Pesachim 15a, Rosh (Pesachim 3:6), Rambam (Yom Tov 1:15), Ramban (Milchamot Pesachim 15a s.v. vitmar), Rabben Dovid Pesachim 48a s.v. umeyhu, Maharam Chalavah Pesachim 48a s.v. ul'inyan, Meiri Pesachim 46b s.v. zu, and Raavad (Katuv Sham Pesachim 15a s.v. elah) all hold like Rabba. Baal Hameor (Pesachim 15a s.v. itmar) and Rabbenu Efraim quoted by Milchamot Pesachim 15a hold like Rav Chisda. Bet Yosef 527:1 explains that the Rambam holds like Rav Chisda (in addition to holding like Rav Chisda). Magen Avraham 527:1 disagrees and holds like Tosfot that there is a biblical prohibition if it isn't edible before Shabbat. Shulchan Aruch Harav 527:8 agrees. Bet Meir 527:1 and Maamar Mordechai 527:2 defends the Bet Yosef that we can hold of both the leniencies of Rabba and Rav Chisda and perhaps Rabba agreed in the end to Rav Chisda's idea. Keren Orah Shabbat 22a s.v. vgam writes that it seems from the Rambam Yom Tov 1:15 that he would employ hoil even to permit cooking right before the end of the day.
* Tosfot Pesachim 46b s.v. hoil and Meiri 46b s.v. zu write that if we hold like Rabba if the food isn't edible by the end of the day it is biblically forbidden. Magen Avraham 527:1 cites this from Tosfot Pesachim 46b, Mordechai Beitzah ch. 2, and Hagahot Maimoniyot (Yom Tov 6:1). Rav Soloveitchik in Mesorah v. 8 pp. 31-3 thinks that it is possible to argue that many rishonim even including tosfot don't hold like the Magen Avraham. Derisha 527:1 writes that the Rosh and Tur are lenient to cook right before nighttime for another reason. Biur Halacha 527:1 s.v. v'al summarizes that according to the Baal Hameor, Rabbenu Efraim, and the Rambam according to the Bet Yosef biblically it is permitted to cook from Yom Tov to Shabbat even if the food wouldn't be edible while it is still day.</ref> However, some defend the practice to permit leaving the food [[cooking]] going into Shabbat even if it isn't edible by the end of the day of Friday.<Ref>Piskei Teshuvot 527:3 writes that the practice is to rely upon the Bet Yosef who says that we follow Rav Chisda. Maamar Mordechai 527:2 defends the Bet Yosef against the Magen Avraham. Mishna Brurah 527:3 only allows relying on the Bet Yosef in extenuating circumstances of Yom Tov Sheni. Kaf Hachayim on Shulchan Arukh Orach Chayim 527:4 agrees. Aruch Hashulchan 527:3 cites the Magen Avraham and then says that the practice is to be lenient like the Rambam and Yerushalmi Beitzah 2:1 which supports him. Yalkut Yosef 527:10 (Moadim p. 497) writes that initially one should try to have all of one's food edible before Shabbat, however, in an extenuating circumstance where one didn't one can rely on the Bet Yosef.</ref>

==Who needs an Eruv Tavshilin==
# Everyone should set aside an eruv and not rely on the rabbi's eruv unless he forgot.<ref>Rosh (Beitzah 2:3). The Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) explains that it isn't permissible initially to set up an eruv because one should really have their own cooked dish set aside for Shabbat and Yom Tov. </ref>
# Even someone who is going to be at a hotel and not cook should still set up an eruv tavshilin since one is going to need to light candles on Yom Tov for Shabbat. However, if one is only setting it in order to light candles one shouldn't recite a bracha.<ref>Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:4</ref>
# Anyone eating in the same house only needs one eruv tavshilin.<ref>Yam Shel Shlomo 2:10, Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:3 </ref>
# It is permissible to ask a neighbor to set up an eruv tavshilin for you but initially you should do it yourself.<Ref>Kaf Hachaim 527:57 based on the general principle of doing mitzvot yourself (Kiddushin 41a). See however, the Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) who seems to allow this even initially.</ref>

==Eating the Eruv Tavshilin==
# Some have the minhag to eat the Eruv Tavshilin for [[Seudat Shelishit]].<Ref>Mishna Brurah 527:11, Kitzur Shulchan Aruch 102:1 </ref>
# If the Eruv is eaten or lost before one finishes preparing for Shabbat, one may not continue to cook on [[Yom Tov]] in preparation of [[Shabbat]].<ref> Shulchan Aruch O.C. 527:15 </ref>
==If one forgot to make Eruv Tavshilin==
# There’s a mitzvah to make an Eruv Tavshilin upon each individual and also upon the leader or Rabbi of the city on behalf of the whole city. <Ref>Shulchan Aruch O.C. 527:7 </ref>
# If one forgot, was unable, or didn’t know how to make Eruv tavshilin, the first time one may rely on the Eruv Tavshilin of the Rabbi of the town. However, if one had the ability but wanted to rely on the Rabbi of the town or if he forgot twice, he may not rely on the Rabbi’s Eruv. <Ref>Shulchan Aruch 527:7, Mishna Brurah 527:22 </ref> If one is a visitor to the town and arrived in the town right before Yom Tov after the rabbi already made an eruv tavshilin, and one forgot to make an eruv, some say that one might not be able to cook.<ref>Haarot of Rav Elyashiv (Beitzah 16b) explains that if one only arrived after the rabbi already made the eruv he wasn't included in the eruv unless the rabbi specifies the people who will come after he makes the eruv.</ref>
# If one didn’t make Eruv Tavshilin according to some poskim one may not light [[Shabbat]] candles on [[Yom Tov]] which falls out on Friday. <Ref>Shulchan Aruch 527:19 </ref>Therefore, in such a case one should give the candles to another Jew and let them light for him or only light one candle. <Ref>Mishna Brurah 527:55 </ref>
# If [[Yom Tov]] (excluding the two days of [[Rosh Hashana]]) falls out on Thursday and Friday, and one forgot to make Eruv Tavshilin before [[yom Tov]] one may make Eruv Tavshilin on the first day and stipulate “If today is [[Yom Tov]] then there’s no need for an eruv and if today isn’t [[Yom Tov]] then the eruv should be set aside in order to permit [[cooking]] and baking.”<Ref>Shulchan Aruch O.C. 527:22 </ref>
# Some say that it’s preferable to make such a stipulation while others say that in such a case it’s better to rely on the Eruv of the Rabbi of the town. <Ref>Piskei Teshuvot 527:21 </ref>

==Links==
# Article on [http://www.chabad.org/library/article_cdo/aid/2327/jewish/Eruv-Tavshilin.htm Eruv Tavshilin] on Chabad.org
# Article on [http://www.torahweb.org/torah/2009/moadim/rsac_shavuos.html Eruv Tavshilin] by Rabbi Yonason Sacks
# [http://www.yutorah.com/lectures/lecture.cfm/748954/rabbi-aryeh-lebowitz/ten-minute-halacha-eruv-tavshilin-practical-/ Ten Minute Halacha Eruv Tavshilin] by Rabbi Aryeh Lebowitz

==Sources==
<references/>
[[Category:Shabbat]]
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]

Simchat Torah

2026-05-20T19:56:46Z

YitzchakSultan1: /* Everyone Getting an Aliyah */

[[Image:Simchas_Torah.jpg|200px|right]]
Simchat Torah is the day when Jews across the world complete the reading of the Torah celebrate its completion. Outside of Israel, the second day of [[Shemini Aseret]] is called Simchat Torah because that's when this completion takes place. <Ref>Kitzur Shulchan Aruch 138:7, Chazon Ovadya p. 467</ref> In Israel, the one day of [[Shemini Aseret]] is also Simchat Torah.<ref>Chazon Ovadyah p. 469</ref>

==Hakafot==
# It is praiseworthy to engage in the celebration of Simchat Torah with dancing and clapping as much as one can.<ref>Chazon Ovadya p. 462. Mishna Brurah (669:11) writes that just as King David danced with all of his strength when the Aron was brought to Yerushalaim (Shmuel 2, 6, 14), so too have many great scholars and elders danced with all of their strength on Simchat Torah, including the Arizal and the Gra.</ref>
# It is customary, during both the night and day of Simchat Torah, to remove all of the Torahs from the Aron and to sing songs and praises.<ref>Rama 669:1</ref> It is also customary to encircle the Bima (table where the Torah is read) with the Torahs just as is done with the [[lulav]] during [[Sukkot]] and [[Hoshana Rabba]].<ref>Rama 669:1</ref>
# In Israel, there is a minhag to do Hakafot on the night of Motzei Simchat Torah.<ref>Chazon Ovadya p. 460</ref>
# Even those who are strict not to dance nor clap on [[Shabbat]] and [[Yom Tov]] all year round<ref>Mishna Beitzah 36b forbids clapping and dancing on Shabbat. The Gemara explains that the reason is because one may come to fix musical instruments on Shabbat. </ref>, are lenient about dancing and clapping on Simchat Torah in order to give respect to the completion of Torah.<ref>Mishna Brurah 339:18, Nitei Gavriel ([[Sukkot]] 93:9), Chazon Ovadya p. 456-7, Magen Avraham 339:1, Chayei Adam 2:153, Beit Yosef 339. see also Yechave Daat 3:49</ref> However, playing musical instruments is absolutely forbidden on Simchat Torah, both in Israel and outside Israel.<ref>Chazon Ovadya p. 458</ref>
# In some shuls, the bima is encircled 3 times, while in other shuls, the bima is encircled 7 times.<ref>Mishna Brurah 669:10</ref>
# One should be careful not to allow a young child to carry a Sefer Torah and dance with it, because he may drop it.<Ref>Chazon Ovadya p. 463</ref>
# Some say that having a person ride on someone else's shoulders is a bad minhag.<Ref>Chazon Ovadya p. 463</ref>
# It is permitted for the elderly and the sick to sit in between Hakafot. However, they should stand during the Hakafot and when the Sifrei Torah are being returned to the Aron. Healthy people should stand during the entire duration of Hakafot until the Sifrei Torah are returned to the Aron.<ref>Chazon Ovadya p. 465, Yechave Daat 6:42. <br />
*Orchot Rabbeinu pg. 309 says that the Chazon Ish would only sit if he was holding a sefer torah.
*Aruch Hashulchan YD 282:5 is lenient between hakafot, and Chazon Ovadia only allows relying on this leniency for a sick or old person.
*Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim Perek 12:Note 13 and Shalmei Moed pg. 174) brings two potential reasons to be lenient:
#Perhaps one only has to stand for a Sefer Torah that's moving when it is being transported to a definitive place. However, if it is just being circled endlessly for dancing, then one doesn't need to stand. This is also quoted in Bitzel Hachochma 5:139 and Teshuvot Vihanhagot 2:319.
#Perhaps the circle of men dancing around the Sifrei Torah creates a mechitza which separates you from the Torah and would allow you to sit. Shemirat Shabbat Kehilchata Perek 24: note 125 quotes this as well.</ref>
# On Simchat Torah, it is permitted to move a Torah for the purpose of dancing with it or reading it somewhere else, even though it is not generally permitted.<ref>Nitei Gavriel ([[Sukkot]] 94:1), Chazon Ovadya p. 460, Yechave Daat 1:72</ref>
# Regarding the laws of davening and reciting brachot after drinking wine and other intoxicating beverages, see [[Avoiding Davening After Drinking Intoxicating Beverages]].

==Nighttime meal==
# One should not make [[Kiddush]] on the night of Simchat Torah before certain nightfall (i.e. [[Tzet HaCochavim]]). <Ref>Kaf HaChaim 668:10 quoting Ben Ish Chai (Vezot HaBrachot #13), Nitei Gavriel 92:2 </ref>

==Kriyat Hatorah==

# The Kriyat Hatorah for Simchat Torah requires 3 sifrei Torah. In the first one, Parshat Vezot Habracha is read. In the second, Beresheet is read until "אשר ברא אלהים לעשות". In the third one the maftir from Parshat Pinchas is read.<ref>The Tur 669:1 writes that the first Torah is used for Vezot Habracha, the second for maftir of Korbanot, and the third for Beresheet. However, Shulchan Aruch rearranged the order and put Beresheet after Vezot Habracha. That is the common custom today. The source for reading Vezot Habracha and maftir of Korbanot is Gemara Megilla 31a. Rambam (Tefillah 13:12) quotes the Gemara but does not quote the Yerushalmi cited by Tur as a source for reading Parshat Beresheet.</ref>
# The haftorah for simchat Torah is the beginning of Yehoshua.<ref>Rav Hai Goan cited by Tur held that the beginning of Yehoshua is recited on Simchat Torah. Even though it is against the Gemara Rosh Hashana 31a that the haftorah is Vayamod Shlomo, the practice is like Rav Hai Goan, as Shulchan Aruch 669:1 held. Rambam quotes the practice of the gemara as well as that of Rav Hai Geon.</ref>

==Everyone Getting an Aliyah==
# The minhag is that everyone receives an aliyah on Simchat Torah, in order to involve everybody in the happiness of finishing the Torah. Also, it increases our honor for the Torah. <ref>Rama 669:1, Mishna Brurah 669:12. Aseh Lecha Rav 3:21 adds that this minhag is partially based on the minhag to give each person an aliyah once a month, and at least in Tishrei we should ensure that this take place.</ref>
## The Sephardic custom is to repeat the aliyah that begins "ולאשר אמר" until everyone receives an aliyah. <ref>Chazon Ovadia (Sukkot p. 469)</ref>
# It is permitted for the congregation to break up for kriyat hatorah into multiple groups where a minyan or more takes a sefer torah to another room and reads it there so that the distribution of the aliyot is quicker.<ref>Chazon Ovadia (Sukkot p. 472) permits this and explains that it isn't an issue of degrading the Sefer Torah, because the minyan accompanies the sefer torah and it's kept within the same building. This is also recorded in Chazon Ovadia (Aveilut v. 3 p. 22) with regards to bringing a sefer torah to a [[Mourner's Home]]. He cites Rav Shlomo Zalman (Shalmei Moed p. 176) that it is permitted specifically on simchat torah in order to increase our excitement over the Torah by having everyone get an aliyah. See Halichot Shlomo p. 156.
*Aruch Hashulchan 135:22 writes that it is only permitted to bring a sefer torah to a new place if it is going to be there for at least 3 days of kriyat hatorah. Therefore, he disapproves of those who transport the sefer torah out of the shul to be able to read it in different locations.</ref>

==Special Aliyot==
# It is customary to call up all the children to receive an aliya called Kol Ne'arim (all the children).<ref>Rama 669:1</ref> The reader begins from "uli'Dan amar" and reads until "Me'ona", and the children recite the brachot. This is done in order to educate the children regarding the reading of the Torah and in order to bless them with the blessing Yaakov gave to Ephraim and Menashe: "Ha'malach ha'goel oti mi'kol ra hu yi'varech et ha'nearim viykare bahem shimi ve'sheim avotai Avraham ve'Yitzhak ve'yidgu la'rov be'kerev ha'aretz" (Breisheit 48, 16). The blessing is given before the children begin their bracha following the Torah reading.<ref>Mishna Brurah 669:13-14</ref>
# The person called up for the aliya during which the reading of the entire Torah is completed (beginning with the words "Me'ona E-lokei kedem") is known as Chatan Torah.<ref>Mishna Brurah 669:1</ref> The person called up for the aliya during which the Torah is begun once again is known as Chatan Breisheit.<ref>Mishna Brurah 669:2</ref>
# Even if someone already received an aliya, he may still be called up once again for Chatan Torah or Chatan Breishit. However, the one who was called up for Chatan Torah may not be called up for Chatan Breishit, because there is not a large amount of time between the two aliyot (unless one receives one honor in one shul and the other honor in another).<ref>Mishna Brurah 669:2 explains that calling up the same person for two aliyot in close succession might lead onlookers to think something is wrong with the first sefer Torah.</ref>
# Even a Kohen or Levi may be called up for Chatan Torah or Chatan Breishit.<ref>Mishna Brurah 669:2</ref>
# It is customary that the ones receiving these honors donate money for needs of the Beit Midrash and to strengthen those learning Torah.<ref>Rama 669:6</ref>
# If possible, it is proper to arrange that the men receiving these aliyot should be wise in Torah, or at the very least, be respected members of the community.<ref>Mishna Brurah 669:1</ref> Nonetheless, even a child may receive Chatan Torah, and in some places this is the custom.<ref>Rama 669:1</ref>
# Two different people should receive Chatan Torah and Chatan Beresheet and not the same person.<ref>Chazon Ovadia (Sukkot p. 470) as a concern that it will appear that the first sefer torah is invalid (See Kesef Mishna Tefilah 12:23.</ref>

==Special Items Regarding Prayers==
# [[Shehecheyanu]] is recited in Chutz La'aretz when Simchat Torah is celebrated on the second day of [[Shemini Aseret]].<ref>Shulchan Aruch 669:1</ref>
# At night time, it is customary to read Ve'zot Ha'bracha as is done on a regular Monday, Thursday, or Shabbat afternoon, and a Half [[Kaddish]] is recited afterwards.<ref>Mishna Brurah 669:15</ref>
# During the day, 3 Torahs are removed from the Aron: 1 is for ve'zot ha'bracha (the final parsha in the Torah), 1 is for Breishit, and 1 is for the special reading of the day for [[Shemini Aseret]] from Parshat Pinchas (Bamidbar 29:35).<ref>Shulchan Aruch 669:1</ref>
# In a shul in which only two Torahs are present, an additional Torah may be brought from another shul even though it is being brought to be used only once (typically this is forbidden).<ref>Mishna Brurah 669:9</ref> If this is not feasible, the 1st Torah should be rolled to Parshat Pinchas after completing the reading from Ve'zot Ha'bracha.<ref>Rama 669:1</ref>
# Some say that congregations should not say the 13 attributes of mercy (Yag Middot) when opening the Aron on [[Shemini Aseret]]. <Ref>Halichot Shlomo p. 436, Chazon Ovadya p. 469</ref>

==Links==
* [http://halachipedia.com/documents/Simchas%20Torah%20Hakafot%20Songs.doc List of Simchat Torah Hakafot Songs]
* [http://halachipedia.com/documents/Master%20Song%20List%20FINAL.pdf *NEW* Master List of Simchat Torah Hakafot Songs]
* [http://pathwayShulchan Aruchish.com/pathways/pdfs/simchattorah.pdf Simchas Torah Songs on aish.com]

==Sources==
<references/>
{{Holidays}}
[[Category:Holidays]]
[[Category:Sukkot]]

Template:Meat on Yom Tov

2026-05-20T19:31:42Z

YitzchakSultan1:

===Meat Specifically===
# It is preferable to eat meat at the [[Yom Tov]] meals. While some consider this to be an obligation, others hold that there is no technical requirement to do so. <ref>The Rambam ([[Yom Tov]] 6:18) rules that the Mitzvah of Simchat [[Yom Tov]] is fulfilled through consumption of meat and wine. The Beit Yosef 529:2 asks why the Rambam codifies the consumption of meat on [[Yom Tov]] when the Gemara (Pesachim 109a) states clearly that the mitzvah of Simcha is fulfilled through eating meat only during the time of the Beit HaMikdash, while nowadays the mitzvah is fulfilled through wine alone. Accordingly, the Shulchan Aruch O.C. 529:1 writes that one must have wine at each [[Yom Tov]] meal and makes no mention of the consumption of meat. The Eliyah Rabba 529:6 and Bei’ur Halacha 529 s.v. Keitzad explain that Shulchan Aruch intentionally omitted the obligation to eat meat because of his question in the Beit Yosef. See further O.C. 696:7 and Y.D. 341:1.
*The Yam Shel Shlomo (Beitzah 2:5) answers the Beit Yosef’s question by reinterpreting the Gemara to mean that nowadays, one must have wine in addition to meat, as opposed to the times of the Beit HaMikdash when one could fulfill the Mitzvah through meat without wine. Thus, Mor U’Ketziah 529, Kitzur Shulchan Aruch 103:7, Aruch HaShulchan 529:5, and Chazon Ovadia (Yom Tov, p. 319) rule that it is an obligation to eat meat on [[Yom Tov]].
*The Bach 529, however, explains that although there is no obligation to eat meat nowadays, there still is a mitzvah to do so, and one would fulfill the Mitzvah of Simcha thereby. The Magen Avraham 529:3, Shulchan Aruch HaRav 529:7, Mishna Brurah 529:11, and [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.529.28.1?lang=bi Kaf HaChaim 529:28] agree.
*See also the Sha’agat Aryeh (Siman 65), who argues that Simchat [[Yom Tov]] does not obligate one to eat meat in particular; rather, it is fulfilled by what is subjectively considered enjoyable by each person (see Pesachim 109a). Birkei Yosef 529:4 agrees. Darkei Teshuva 89:19 quotes Rav Chaim of Sanz as disagreeing with the Sha’agat Aryeh.</ref>
===Both Meals or One Meal===
# It is preferable to have meat both at the nighttime and daytime meal of [[Yom Tov]]. Those who have a practice to eat one dairy meal, however, have what to rely on.<ref>The Darkei Teshuva (89:19) mentions a number of minhagim regarding eating dairy on Shavuot and a large part of the discussion is whether it is necessary to have meat at both meals. Those who hold that it is sufficient to have one meat meal include the Steipler (Orchot Rabbeinu v. 2 p. 98), Otzrot Yosef (Rav Dovid Yosef 13:7), Rav Hershel Schachter (Bikvei HaTzon p. 81), Sfat Emet ([[Sukkah]] 48a), Rabbi Mordechai Willig (Pesachim Shiur 110, min 40-50; Kol Tzvi Yoma 5778), and The Radiance of Shabbos p. 163 fnt. 33 cites Rav Chaim Pinchas Sheinberg. </ref>
===In a Bread Meal===
# Whether the meat has to be eaten within the context of a bread meal is a discussion.<ref>Madanei Yom Tov (Brachot 7:23:7) writes that meat is to be eaten with bread for simchat yom tov. However, some sources hold that meat can be eaten outside of a bread meal.
*What is the source for having bread on Yom Tov? Rosh Brachot 7:23 holds that it is because of simchat yom tov. The same is found in Tosfot Harosh (Brachot 49b s.v. shabatot) and Tosfot Rabbenu Peretz (Sukkah 27a s.v. iy). Levush 188:7 codifies the opinion of the Rosh. However, the Rashba Brachot 49b says that it is because of oneg yom tov. Rabbi Akiva Eiger 1 assumes like the Rashba. Biur Halacha 188:8 s.v. seudat cites the Rashba. Furthermore, Rashba Sukkah 27a cited by Bet Yosef 188 holds that there is no obligation of bread on Yom Tov besides the first night of Pesach and Sukkot. The same is true of the Tosfot Sukkah 27a s.v. iy and this also seems to be the opinion of the Rambam Sukkah 6:7. Bet Yosef 188 quotes the Rabbenu Yerucham who posulates that this is indeed the approach of the Rambam. There is a third group of rishonim who indicate that one needs to eat bread but aren't clear whether they hold like the Rashba or Rosh. These include the Ran Sukkah 12b s.v. matniten, Ritva Sukkah 27a s.v. alma, Mordechai Beitzah n. 669, Raah on Brachot 49b, and Meiri Sukkah 27a. Birkat Hashem v. 2 p. 356 argues that all rishonim including the Rosh agree with the Rashba that the obligation for bread stems from oneg and not simcha.
*According to the Rashba, seemingly there is not an obligation to eat the meat in a bread meal since the obligation for the meat and the bread stem from two different places. The obligation of bread is motivated by Oneg Yom Tov. However, the meat is because of simcha (Pesachim 109a). Furthermore, the obligation to have a bread meal at all on Yom Tov is a debate. The Rambam, the one who holds that it is necessary to have meat today, holds that there's no obligation to have a bread meal on Yom Tov besides the first night of Pesach and Sukkot. However, the description of the Rama of how to have dairy and meat in the meal of Shavuot in order to fulfill simchat Yom Tov is within the context of a bread meal. The same is true of the later poskim. Though it isn't necessarily the case that it isn't possible to fulfill it outside the context of a meal.
*See also Aruch Hashulchan 495 regarding Purim who maintains that it is critical to have the meat meal with bread otherwise it isn't a seuda. Perhaps that is a paradigm for simchat Yom Tov as we see the poskim compare and learn the laws of simchat Yom Tov from Purim. Rav Shraga Feivel Paretsky in Bet Yitzchak v. 24 p. 388 learns from Rambam Yom Tov 6:18 that it isn't necessary to have the meat of simchat yom tov in the meal. The Radiance of Shabbos p. 163 writes that meat should be eaten at the day meal, implying that it must be eaten in the context of the bread meal. [https://www.yutorah.org/lectures/lecture.cfm/968540/rabbi-hershel-schachter/piskei-corona-51-inyanei-sukkos/ Rav Hershel Schachter (Piskei Corona #51)] clearly indicates that it isn't necessary to have the meal as part of the bread meal in order to fulfill simchat yom tov as he writes that when there's very little space in the sukkah they can just make kiddush and eat bread in the sukkah, say birkat hamazon, and then eat meat at home. However, note that he is writing for an extenuating circumstance and perhaps can't be extended.</ref>
===Women===
#Women are obligated in simchat Yom Tov. Some say that this includes eating meat each day of Yom Tov and Chol Hamoed.<reF>Rambam (Chagiga 1:1, 2:1-3, Avoda Zara 12:3) holds that women are obligation in simcha. [https://ph.yhb.org.il/plus/12-01-10/ Peninei Halacha 1:10:3] writes that every women is obligated in simcha and it isn't just an obligation upon her husband to gladden her. Chol Hamoed Kehilchato (ch. 1 fnt. 5) quotes the Aderet (Bnei Binyamin), Rabbi Akiva Eiger (responsa 1 addition), and Shagat Aryeh that women are obligated to eat meat for simchat yom tov. He says that although women are obligated to get a new piece of clothing for simchat yom tov, that is only once over the entire holiday, however, meat applies every day.</ref>

Shemini Aseret

2026-05-18T21:49:51Z

YitzchakSultan1: /* Outside Israel on Shemina Aseret */

Shemini Aseret is a holiday following Sukkot and has a completely independent nature from the holiday of Sukkot. <ref> Gemara [[Rosh Hashana]] 4b and [[Sukkah]] 48a.<br />
Rashi (Vayikra 23:36) states that the reason for the eighth day, Shemini Atzeres, can be explained with the parable of a king who invited his children for several days of feasting. When the time came for them to leave, the king said, "Your departure is so difficult for me. Please stay with me for yet one more day." After seven days of Succot, God asks us to stay with Him for one more day </ref>
==Prayer on Shemini Aseret==
# It is customary to recite Tehillim 12 which begins "Lamnatzeach al hashiminit" on the night of Shemini Aseret. <ref> Chazon Ovadia [[Sukkot]] p 451 </ref>
# Because Shemini Aseret is a separate holiday, if during the Shemini Aseret [[prayers]], a person mistakenly said in the "ata bichartanu" section "et yom chag hasukkot hazeh" instead of "et yom shemini chag aseret zeh", and did not realize his error until the middle of the beracha of "ritzeh", or even after "sim shalom", or even in the middle of "elokay netzor", one must return to "ata bichartanu" and correct one's mistake. <ref> Chazon Ovadia [[Sukkot]] 451-454 </ref> If one finished the amidah and stepped back, one must return to the beginning of the amidah and start over. <ref> Chazon Ovadia [[Sukkot]] 451-454 </ref>
# If one is unsure as to whether he said the correct version of the amida, one should ideally stipulate the following: "if I am obligated to repeat the amidah over again, then that is the purpose of my repeating Shemoneh Esrai. And if I am not obligated to, then this repetition of the amidah should be considered a "voluntary [[prayer]]".
# It makes no difference for our purposes if one actually knew it was Shemini Aseret and just mistakenly said the wrong words, or if the cause of his error was that he did not know that it was Shemini Aseret. In all of these cases if he did not mention Shemini Aseret correctly, he must repeat the amidah. <ref> Chazon Ovadia [[Sukkot]] 451-454. See there where Hacham Ovadia quotes many who agree with him, including Maran Hachida, Rav Chaim Palaggi, Ma'amar Mordechai, Maharsham in the name of Rav Akiva Eiger, S'deh Chemed, Shoel Umeshiv, and Rav Moshe Feinstein. Rav Ovadia also cites those who disagree, among them the Kaf Hachaim Sofer, Chayeh Adam, Bet Yehudah Ayash, Rav Shlomo Zalman Auerbach, and the Tzitz Eliezer. It seems from R' Ovadia's presentation that majority of the Acharonim say like R' Ovadia, and this would be the proper practice for both Sephardim and Ashkenazim. </ref>

===Torah Reading===
# On Shemini Aseret, if one is outside Israel, the Torah reading, according to Sephardim, is Kol HaBechor in Parshat Reah. If Shemini Aseret falls out on [[Shabbat]], the Torah reading begins from Asar Taaser.<ref>The Gemara (Megillah 31a) writes that the Torah reading for Shemini Aseret is Kol HaBechor. Shulchan Aruch O.C. 668:1 codifies this halacha. Kaf HaChaim 668:17 explains that we read Kol HaBechor because it includes a hidden reference to Shemini Aseret in the words "VeHayita Ach Samech", which Chazal (Succah 48a) explain to mean that Shemini Aseret is included in the Simcha of [[Sukkot]]. </ref> Ashkenazim always start with Asar Taaser.<ref>Mishna Brurah 668:12</ref>

==Lulav and Etrog==
# We do not take the 4 minim on Shemini Atzeret.<ref> Gemara Sukkah 47a. Tosafot d"h Maitav explain that the eighth day of Sukkot differs from the eighth day of Pesach in that the eighth day of Sukkot is Shemini Atzeret, which is a Yom Tov that regarding a number of matters enjoys a separate and distinct identity from Sukkot. Were we to observe the Mitzvot of the seventh day of Sukkot on Shemini Atzeret, we would undermine the integrity of Shemini Atzeret. We do not take the Lulav on Shemini Atzeret, because the Lulav is ordinarily Muktza. Thus, taking the Lulav on Shemini Atzeret would make a blatant statement of concern that it is actually the seventh day of Sukkot. The Kesef Mishneh (commenting on Rambam Hilchot Sukkah 6:13) offers a different explanation for why we do not take a Lulav on Shemini Atzeret. He notes that it is only a rabbinical obligation to take the Lulav on the seventh day of Sukkot. According to Torah law, we are obligated to take the Lulav on the first day of Sukkot if one is outside of the Bait Hamikdash, and seven days if one is inside the Bait Hamikdash (see Vayikra 23:40 and Sukkah 41a). The Kesef Mishna argues that the obligations of Yom Tov Sheni do not apply to Lulav because the obligation is only rabbinic in nature. </ref>

==Eating and Sleeping in the Sukkah==
===Outside Israel on Shemina Aseret===
# If one is outside of Israel on Shemini Aseret, then should eat in the [[Sukkah]] without reciting the Bracha of Leshev BaSukkah.<ref>Rambam ([[Sukkah]] 6:13), Tur and Shulchan Aruch O.C. 668:1 write that one should eat in the [[Sukkah]] on the eighth day of [[Sukkot]] but not make a Bracha. Kitzur Shulchan Aruch 138:4, Shu"t Yechave Daat 2:76 agree. This is based on the Gemara (Sukkah 47a) which presents a debate among the Amoraim regarding how residents of the Galut should conduct themselves in relation to Sukkah on Shemini Atzeret. The Gemara concludes that the proper practice is to sit in the Sukkah on Shemini Atzeret but omit the Beracha. The Gemara indicates that we do not take the Lulav on Shemini Atzeret. Tosafot 47a s.v. maitav explain that reciting the Beracha would undermine the status of Shemini Atzeret by blatantly demonstrating that we are concerned perhaps the day is not truly Shemini Atzeret. <br />Even though the pasuk in Parashat Emor (Leviticus 23:42) states בסוכות תשבו שבעת ימים, meaning you shall dwell in sukkot for seven days, we sit in the sukkah out of the doubt that it may be the 7th day of sukkot which would require sitting in a sukkah.
</ref> There’s a minhag to be lenient regarding [[eating in the Sukkah]] on Shemini Aseret. However, one should not follow this unless he has accepted this practice from his parents or rabbis. <ref> There’s an old minhag from the time of Rashi (11th century) to be lenient not to eat in the [[Sukkah]] on Shemini Aseret. This minhag is recorded in Sefer HaPardes, Machzor Vitri (Siman 284), and Maharil (Hilchot [[lulav]]). (See Nitei Gavriel (Arba Minim) Sh”t 4). The Piskei Teshuvot 668:1 quotes in the name of the achronim that there’s room to be lenient since the Korban Netanel writes that the entire establishment of [[sitting in the Sukkah]] on the eighth day is based on the assumption that it’s comfortable and beloved to a person. However, if it’s cold or windy then one shouldn’t sit in the [[Sukkah]].
*See [http://hebrewbooks.org/14379 Meshiv Tzedek] by Rav Tzadok Hakohen of Lublin who wrote a complete pamphlet defending this practice of not sitting in the Sukkah.
*However, the Piskei Teshuvot concludes that one must be stringent based on the Sh”t Divrei Israel (1:200) that one shouldn't follow this minhag unless one has a tradition for it and it’s not comfortable outside.
*Aruch HaShulchan 668:3 writes that the gedolim have criticized those who just eat [[Kiddish]] in the [[Sukkah]] and then eat a meal inside. Mishna Brurah 668:5 also seems to hold that one shouldn’t deviate from the ruling of Shulchan Aruch (which is based on an explicit Gemara on Succah 47a). Chacham Ovadia Yosef (Shu"t Yechave Daat 2:76 and Chazon Ovadyah ([[Sukkot]] pg 479)) also rules like Shulchan Aruch, as does Ben Ish Chai Vizot Haberacha: Halacha 13. </ref>
# Regarding [[sleeping in the Sukkah]] on the eighth day of [[Sukkot]] (Shemini Aseret), there’s a dispute in the achronim. The minhag of the Ashkenazim is not to sleep in the [[Sukkah]], while Sephardim hold that one must sleep in the [[Sukkah]].<ref> Rashba (Rosh Hashana 16a s.v. lama), Agudah (Sukkah 47a), Bet Yosef 668:1. However, Darkei Moshe 668:2 writes that a person may not sleep in the [[Sukkah]] on Shemini Aseret because that would appear as though it is Sukkot and not Yom Tov of Shemini Aseret (based on Rosh) and also because it appears to be adding onto the mitzvah (based on Ravyah). Kitzur Shulchan Aruch 138:5 writes that while the minhag is to be lenient about sleeping in the [[sukkah]], it's proper to be strict. Mishna Brurah 668:6 quotes the opinion of the Gra who holds that one must sleep in the [[Sukkah]] on the eighth day, but concludes that the minhag is to be lenient and not to sleep in the [[Sukkah]]. However, the Bet Yosef 668 writes that sleeping is no different than [[eating in the Sukkah]]. Therefore, Chazon Ovadyah [[Sukkot]] (pg 479) and Ben Ish Chai (Vizot Haberacha: Halacha 13) rule that Sephardim must sleep in the [[Sukkah]] like any other night of [[Sukkot]]. </ref>
===Outside Israel on Simchat Torah===
# On Simchat Torah in the diaspora, one should not eat or sleep in the Sukkah. If one does so, then it appears like he is extending the mitzvah of Sukkah beyond the holiday of Sukkot, which is a violation of [[Baal Tosif]].
# If one wants to eat in the Sukkah, one should first put his cooking pots in the Sukkah to indicate that he isn't using the Sukkah for the mitzvah.<ref>Shulchan Aruch O.C. 666:1</ref> Some say this solution doesn't work today, because our pots aren't so disgusting and it isn't recognizable that he's not trying to sit in the Sukkah.<ref>[https://www.yutorah.org/sidebar/lecturedata/972499/Piskei-Corona-#56:-Simchas-Torah Rav Hershel Schachter (Teshuva #56)]</ref> Alternatively, some poskim hold that one may cover the schach with a tarp which was attached from before Yom Tov (such as a shlok).<ref>Piskei Teshuvot 666:1, [https://www.yutorah.org/sidebar/lecturedata/972499/Piskei-Corona-#56:-Simchas-Torah Rav Hershel Schachter (Teshuva #56)]</ref>
# If a woman wants to sit in the Sukkah on Simchat Torah, she may not do so unless there is some indication that she isn't doing so for the mitzvah<ref>Or Yitzchak 2:242 unlike Sh"t Torah Lishma</ref>
# Some say that it is permitted to sit in the Sukkah in the afternoon of Simchat Torah once one already ate outside the Sukkah at night and for lunch.<ref>Ben Ish Chai (Vezot Habracha n. 16), Otzar Halachot 666:6</ref>
# Having intent not to fulfill the mitzvah of sitting in the Sukkah does not permit sitting in the Sukkah on Simchat Torah.<ref>Mishna Brurah 666:5 explains that when a person sits in the Sukkah on Simchat Torah, even though he doesn't violate baal tosif m'deoraysa unless he intends to fulfill the mitzvah of Sukkah it's still rabbinically forbidden to sit there because it '''appears''' like he is adding onto the mitzvah. Igrot Moshe YD 2:141:1 is also clear about this point. R' Moshe adds that if he intends to fulfill the mitzvah of Sukkah, then he violates baal tosif, even though he made a heker (something recognizable that he isn't doing it for the mitzvah). Thus, in order to avoid baal tosif, one needs to intend not to fulfill the mitzvah, as well as make a heker. </ref>

===An American in Israel===
# A Jew from outside Israel who is visiting Israel for [[Sukkot]] should not eat in the [[Sukkah]] if it’s difficult to sit alone in the [[Sukkah]]. <Ref> Nitai Gavriel (Hilchot Arbah Minim Sh”t 8), Sh”t Minchat Yitzchak 9:54, [[Rabbi Shlomo Zalman Auerbach]] in Sh”t Minchat Shlomo 1:19, [[Rabbi Ovadyah Yosef]] in Chazon Ovadyah Sukkot (pg 480-1) and Shu"t Yechave Daat 2:76, Ot Hei LeOlam (vol 2 pg 87c; quoted by Sdei Chemed [[Sukkah]] 1)</ref> However, if he is alone anyway, such as if he’s in a hotel, Sephardim hold that he should eat in the [[Sukkah]], while Ashkenazim hold that in Israel one doesn't sit in the [[Sukkah]] on Shemini Aseret. <Ref> Chacham Ovadia Yosef (Chazon Ovadyah [[Sukkot]] (pg 480-1) and Shu"t Yechave Daat 2:76) writes explicitly that if it’s not difficult to eat in the [[Sukkah]] such as one is staying by himself then he should sit in the [[Sukkah]]. However, Sh”t Minchat Shlomo 1:19 exempts such a person in all circumstances. So writes the Piskei Teshuvot 668:2 in name of Sh”t Minchat Yitzchak and Sh”t Minchat Shlomo. </ref>
===In Israel===
# In Israel, one does not eat or sleep in the [[Sukkah]] on Shemini Aseret. <ref>Shulchan Aruch 666:1, nitei Gavriel ([[Sukkot]] 81:4) </ref>
# In Israel, if one must eat or sleep in a [[Sukkah]] on Shemini Aseret, as there’s no room inside, then one should remove 4x4 [[Tefachim]] of [[S'chach]] to show that one doesn’t intend to add to the mitzvah ([[Baal Tosif]]).<ref>Shulchan Aruch 666:1. Mishna Brurah 666:5 explains that past the time of the Mitzvah (such as in this case that's it after Sukkot) there’s no real [[Bal Tosif]] m'deorayta unless one intends to add to the mitzvah. However, there is an issue of '''appearing''' like adding to the mitzvah. Nitei Gavriel 81:4 writes simply that the same needs to be done if one needs to sleep in the [[Sukkah]] on Shemini Aseret. See also [http://www.yutorah.org/lectures/lecture.cfm/782472/Rabbi_Zvi_Sobolofsky/Simchas_Torah_-_How_to_'kosher'_a_Sukkah_for_Simchas_Torah Simchas Torah-How to 'kosher' a Sukkah for Simchas Torah] by Rabbi Zvi Sobolofsky</ref> Alternatively, one can put a tarp on top of or below an area of 4x4 [[Tefachim]] of [[S'chach]], as long as the tarp is within 3 [[Tefachim]] of the [[S'chach]].<ref> Piskei Teshuvot 666:1 quotes the Bikurei Yacov 666:5 who says that using 4x4 invalid [[S'chach]] isn't sufficient, and notes that the Bigdei Yesha disagrees and permits it. Piskei Teshuvot then adds that even the Bikurei Yacov agrees that putting a tarp of 4x4 [[Tefachim]] on top or below the shach within 3 [[Tefachim]] of the [[S'chach]] is sufficient. </ref>
# It’s permissible to eat in the [[Sukkah]] after Shemini Aseret and it’s not an issue of [[Bal Tosif]].<ref> Rama 666:1. Rama writes that the reason it's permitted is because it’s clear that one isn’t [[sitting in the Sukkah]] to fulfill the mitzvah when he sits in it after [[Sukkot]]. However, it would be an issue on Shemini Aseret because it’s too close to the holiday. </ref>
# It’s permissible to eat or sleep in the [[Sukkah]] before [[Sukkot]] (erev [[Sukkot]]) and it’s not an issue of [[Bal Tosif]].<ref> Chazon Ovadyah pg 481 holds that’s there no issue of [[Bal Tosif]] before a mitzvah is performed. Interestingly, Piskei Teshuvot 666:1 raises this issue (and also writes that it’s strange that no one addresses this issue) and rules leniently as wekk. He adds that it’s preferable to eat a meal or a snack ([[KeBaytzah]] of [[mezonot]]) outside the [[Sukkah]] after [[eating in the Sukkah]] to demonstrate that one doesn't intend to add to the mitzvah. </ref>

==Nighttime Meal==
# Many poskim say that one shouldn't start the meal until it is certainly nightfall (i.e. [[Tzet HaKochavim]]). If one did start the meal before nightfall, and one is eating in the Sukkah, then he should not make the bracha of Leshev BaSukkah. <ref>Magen Avraham (668:3) quotes the Maharshal who writes that one shouldn't make [[Kiddish]] on Shemini Aseret until nightfall, in order to avoid a situation where there is a doubt if one should make the bracha of Leshev BeSukkah. Many achronim agree (Levush 668:1, Chaye Adam 153:5, Kitzur Shulchan Aruch 138:4, Aruch HaShulchan 668:6, Kaf HaChaim 668:10, Mishna Brurah 668:7, Nitei Gavriel 85:4, and Chazon Ovadyah p. 669). Chazon Ovadyah writes that there is even more reason to be strict about this in Israel.

[The term that the Magen Avraham uses, "Ad SheTechshach" in context clearly means certain nighttime which is after [[Tzet HaKochavim]]. This term is also used in the Mishna (Pesachim 99b) and there the Mishna Brurah 472:5 explains it to mean [[Tzet HaCochavim]].]</ref> Similarly, one should not make [[Kiddush]] on the night of [[Simchat Torah]] before certain nightfall (i.e. [[Tzet HaCochavim]]). <ref>Kaf HaChaim 668:10 quoting Ben Ish Chai (Vezot HaBrachot #13), Nitei Gavriel 92:2 </ref>
# Because Shemini Aseret is an independent holiday, the beracha of [[Shehecheyanu]] must be recited at [[kiddush]]. <ref> Chazon Ovadia [[Sukkot]] p 451 quoting Masechet Sofrim. See Succah 48a with Rashi's comments. </ref>
# If someone mistakenly said the [[kiddush]] for [[Sukkot]] instead of the [[kiddush]] for Shemini Aseret, he must return and repeat the [[kiddush]]. <ref> Chazon Ovadia [[Sukkot]] 451-454 </ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/749239/Rabbi_Aryeh_Lebowitz/Sitting_in_Sukkah_on_Shemini_Atzeres Sitting in Sukkah on Shemini Atzeres] by Rabbi Aryeh Lebowitz
==Sources==
<references/>
{{Holidays}}
[[Category:Holidays]]
[[Category:Sukkot]]

Beating the Aravot

2026-05-08T00:31:06Z

YitzchakSultan1:

In the Bet Hamikdash the Kohanim would take an Aravah every day of Sukkot and circle the mizbe'ach. To remember this practice, nowadays we take the aravah only on the last day of Sukkot, namely Hoshana Rabba.<ref>Sukkah 44a</ref>

==Beating the Aravot==
# It is our custom on [[Hoshana Rabba]] morning after [[mussaf]] to beat five [[aravot]] on the floor five times.<ref> Chazon Ovadia [[Sukkot]] pg. 440, Yalkut Yosef Moadim pg. 183, Shaar Hakavanot 105a. Chayei Adam 153:3 writes that although there's really no fixed number of aravot necessary the proper custom is to use five.</ref>
# We hold like the opinion in the gemara that the beating of the [[aravot]] is a minhag neviim, and therefore there is no bracha recited on it.<ref> This argument about whether its a minhag neviim or yesod neviim appears in Gemara Sukkah 44a-b. Rashi there explains the practical difference between these opinion is whether or not we say a bracha. The Rambam (Sukkah 7:22) writes that since we hold that beating the aravot is only a minhag we do not recite a bracha. Shulchan Aruch OC 664:2 agrees. </ref> Additionally, in the shem yichud the text should read minhag neviim and not yesod neviim.<ref>Chazon Ovadia Sukkot p. 440</ref>
# One should shake the aravot before beating them.<ref>Rama 664:4, Chayei Adam 153:3</ref>

==Which Aravot are fit?==
# The [[Aravot]] used for beating the [[Aravot]] must be fit for shaking the [[four minim]].<ref> Rama 664:4, Chazon Ovadyah ([[Sukkot]] pg 443) </ref>
# The aravot should initially be nice in order to fulfill hiddur mitzvah. However, as long as they have a single leaf on them they are fit.<ref>Shulchan Aruch and Rama OC 664:4. Mishna Brurah 664:17 explains that the aravot should initially have 3 or 5 groups of leaves.</ref>
# The custom is to tie the aravot together for the procedure of beating the aravot.<ref>Birkei Yosef 664:4, Mishna Brurah 664:17. Chayei Adam 153:3 adds that it is nice to tie them together with a piece of the lulav.</ref>
# If necessary, it is permissible to use the two [[aravot]] that were tied to your [[lulav]] once you have fulfilled that mitzva, for the beating and removed the [[aravot]] from the tie.<ref> Mishna Brurah 664:21 as well as Chazon Ovadia Succot pg. 442 say that although Shulchan Aruch 664:6 holds like the gemara [[sukkah]] 44b that you cannot be yotzei with the [[aravot]] with the [[lulav]], that's only talking about when the [[aravot]] are still tied to the [[lulav]]. Nitai Gavriel 77:10 agrees. In addition, this is not a problem of maalin bakodesh viein moridin (we go up in holiness and don't go down) because the Mordechai says that's only referring to items that are holy and not items that are just used for a mitzva. Yalkut Yosef Moadim pg. 183, Sh"t Yechave Daat 3:48, Beit Yosef Yoreh Deah 259 and Shach 259:11 hold like this. </ref>
# If necessary, one can pass his [[aravot]] that he used to beat on the ground to a friend to fulfill his obligation as well as long as most of the leaves are still on the branch.<ref> Sh"t Yechave Daat 3:48 </ref>
# The minimum length for an [[aravah]] branch for beating is 3 [[tefachim]], like it is for the [[aravah]] for the mitzva with [[lulav]].<ref> Shulchan Aruch 664:4, Nitai Gavriel Sukkot 77:4, Chazon Ovadia [[Sukkot]] pg. 443 </ref>
# Most poskim believe that there is no reason to beat the aravot until all of the leaves fall off.<ref>Ben Ish Chai (Vezot Habracha no. 7), Chayei Adam 153:3</ref>
# The aravot should be beaten on the ground and not a paved area.<ref>Ben Ish Chai (Vezot Habracha no. 7)</ref>

==Who's obligated?==
# Some say that [[Women]] are exempt from beating the [[Aravot]].<ref> Chazon Ovadyah ([[Sukkot]] pg 443), [http://www.doresh-tzion.co.il/QAShowAnswer.aspx?qaid=102226 Chacham Benzion Mussafi]. See also Sh"t Rav Pealim 1:Kuntres Sod Yesharim:12 </ref> Some say that women should also beat the aravot.<ref>Nitai Gavriel Sukkot 77:15</ref>

==Reasons for the Custom==
# Some view the beating of the Aravot as a ritual of atonement, and interpret Hoshana Rabba as a day of final judgment and forgiveness. Beating the branches symbolizes, and mystically brings about a sweetening of the Divine attribute of justice.<ref>Zohar Parshat Tzav (end of 31b)</ref> Since the aravot symbolize the mouth by beating the aravot we are praying that the mouth of the prosecuting angels are closed.<ref>Chazon Ovadia Sukkot p. 441 based on the Zohar</ref>
# A recent view believes that the beating of the Aravot is a re-enactment of a prophecy delivered and acted out by the prophet Chagai on the 21st of Tishrei (i.e. on Hoshana Rabba) in which Chagai assured Jews that God would ultimately overturn the nations of the world and redeem Israel and the Temple.<ref>See Chagai 2:1-9 and see article by Steven Weiner entitled "What Did the Willows Ever Do to Deserve Such a Beating? An Original Explanation for a Perplexing Custom" found here: http://seforim.blogspot.com/2015/09/what-did-willows-ever-do-to-deserve.html</ref>

==Links==
* [https://www.ou.org/torah/mitzvot/meaning-in-mitzvot/beating_the_aravot/ Beating the Aravot] by Rabbi Asher Meir

==Sources==
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[[Category:Holidays]]
[[Category:Sukkot]]