Lashon Hara and The Meals of Shabbat: Difference between pages

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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>
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==General guidelines==
[[Image:Shabbat_Table.jpg|250px|right]]
# 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>
There is a mitzvah to eat three meals of bread on [[Shabbat]]. At the Friday night and the first meal on [[Shabbat]] day, [[Kiddush]] is recited. The laws that relate specifically to the [[third meal of Shabbat]] are on the [[Seudat Shelishit]] page. Additionally, in order to escort out [[Shabbat]] there is a fourth meal at the conclusion of [[Shabbat]], called [[Melaveh Malka]].
# 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>.
==Covering the Challah==
# 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>
# There are multiple reasons for covering the [[challah]]. Some say that it is in commemoration of the Maan which was covered with dew. Others say that it is so as not to "embarrass" the bread as we are reciting the [[Kiddush]] before [[HaMotzei]]. <ref> Tosafot in Pesachim 100b says that because the maan fell between layers of dew, which preserved it, we cover the [[challah]] above and below. Rosh Pesachim 10:3 as well as the Tur 271 quote the Yerushalmi saying that since wheat is written first in the pasuk of the seven species for which [[Israel]] is praised and the beracha on it should be recited first, we don't want to embarrass the [[challah]] by saying the beracha on the wine first, therefore, we cover the [[Challah]]. Mishna Brurah 271:41 cites the reason of the maan even if one recites [[Kiddush]] over the [[Challah]] one should cover the [[Challah]], but according to the Tur this isn't necessary. THe Mishna Brurah concludes that the minhag is to cover the [[Challah]] even in such a case.</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 one is not going to make [[Kiddish]] oneself but rather hear it from someone else one should still cover the challahs. <ref> Rav Moshe Feinstein (quoted in back of Radiance of [[Shabbos]], [[Siman 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>
==Having two loaves of Challah==
# 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>
[[Image:Challah.jpeg|200px|right]]
# Even if while saying Lashon Hara one also degrades oneself it’s still forbidden. <Ref>Chafetz Chaim (Lashon Hara 1:9) </ref>
# For the [[Shabbat]] meals one should have Lechem Mishna meaning that one needs to make [[Hamotzei]] over [[two loaves of bread]] on [[Shabbat]] and [[Yom Tov]] in commemoration of the double portion of Man that fell before [[Shabbat]] and [[Yom Tov]]. <ref> S”A 274:1, Mishna Brurah 274:1. The poskim have a debate of whether this obligation is from the torah or the rabbis. The Taz OC 678:2, Chatam Sofer OC no. 46, and Aruch Hashulchan 274:1 all say it is from the torah while the Magen Avraham 254:23 says that it is only rabbinic.  </ref>
# Women are also obligated in [[Lechem Mishneh]].<Ref>Meiri [[Shabbat]] 118a writes that women are obligated in [[Lechem Mishneh]] just as they are obligated in other mitzvot of [[Shabbat]] such as the meals of [[Shabbat]], [[Kiddish]], and [[Havdalah]]. Mishna Brurah 274:1 rules that women are obligated in [[Lechem Mishneh]] based on the reasoning that they too enjoyed from the miracle of the manna. Beiur Halacha 291 s.v. nashim, Chazon Ovadyah ([[Shabbat]] vol 2, pg 172), and Aruch Hashulchan 274:4 agree. Shemirat [[Shabbat]] kihilchita 55:3 says that although this is the accepted opinion, Rav Shlomo Kluger in Haelef licha shlomo 114 writes that women don't have the custom to eat lechem mishne because it is a mitzva on the sanctity of [[shabbat]] which is a mitzvat aseh shehazman grama, and is not included in the source for their obligation in [[Kiddush]].</ref> Some say that the women should hear the Bracha from the one making [[HaMotzei]] on the two loaves, while others defend the minhag of those who don’t hear the [[HaMotzei]] and make [[HaMotzei]] on the piece given to them. <Ref> Sh”t Kinyan Torah 1:88 and Eshel Avraham (siman 274) defend the minhag, while Sh”t Bear Moshe quotes the Chatom Sofer who was insistent on having the women hear the Bracha of [[HaMotzei]] from the one making it over two loaves. </ref>
# Kabbalistically, one should try to have 12 loaves of bread corresponding to the Lechem HaPanim for the meals of Shabbat. If one can't, one should try to have at least 4 loaves and if one has 5 or 6, one should take 4 and leave the others out. Similarly, if one only has 3 loaves, one should use 2 loaves and leave the third one out. <ref>Kaf HaChaim 262:2-3</ref>
# One should wait for everyone to sit before reciting [[Hamotzei]] in order to fulfill Lechem Mishna.<ref>Chazon Ovadyah ([[Shabbat]] vol 2, pg 172)</ref>
# Some say that one should hold both loaves even while one is breaking or cutting the first loaf. Others say that one may put one of them down and then break the other.<ref>Kaf HaChaim 274:12 writes that one should continue to hold both loaves of bread while one breaks the first loaf. S"A HaRav 274:2 argues that one may place one of them down after the bracha and then break the other loaf. Chazon Ovadyah (v. 2, p. 170) agrees but adds that one who follows the Kaf HaChaim should be blessed. </ref>


==Types of negative information==
==Procedure==
# 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.
# Some have the custom to cut a little bit of the [[challah]] before reciting the beracha. <ref> Mishna Brurah 274:5 quoting the Magen Avraham 274:1. Aruch Hashulchan 274:6. The Tzlach on [[Berachot]] 39b says that this is an incorrect practice. </ref>
# 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>
# Some have the custom to recite "birshus," meaning, "with your permission," before reciting the beracha. <ref> Rama 167:14, Aruch Hashulchan 167:29 and Mishna Brurah 274:2. The Vilna Gaon (Maaseh Rav 78), however, views this as a [[hefsek]] and says it should not be recited. </ref>
==Listening to Lashon Harah==
# It is a custom among Sepharadim to sing "lemivtza al rifta" between netilat yadayim and the beracha of hamotzi for the bread. <ref> Maran HaHida (Mahaziq Berakha 166:3) writes that he saw Rabanan Qadisha (our Holy Sages) sing LeMibsa’ ‘al Rifta after washing and before hamosi. The Ben Ish Hai (VaYera, 14) quotes the above statement of Maran HaHida and adds: “In our own home we have the custom from our forefathers to recite LeMibsa’ between washing and hamosi, and it should be said at all three meals of Shabbat.” See Sh"t (p.192) by Ribi Barukh Toledano. Ribi Ya’aqob Benaim Sh”t (Maghen Abot, O”H p.426 §40) attests to this being the minhag of Tetouan. </ref>
# 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>  
===Salt===
# The listener to Lashon Hara is worse than the one who says it <ref> Kitzur S"A 30:2 </ref>.
# Before eating the challah, one should dip it in salt. <ref> Rama 167:5, Yalkut Yosef 274:18, [http://www.hebrewbooks.org/pdfpager.aspx?req=14556&st=&pgnum=91 Taamei Haminhagim pg. 78]. Beit Yosef 167 brings from the Shibbolei Haleket that this is because one's table is compared to the mizbeach, and salt was used with every sacrifice in the beit hamikdash. see also [http://www.torahmusings.com/2011/06/salt-and-challah/ Salt and challah] by Rabbi Gil Student</ref> If one does not have salt, he should dip it in something else which has salt or in sugar. <ref> Yalkut Yosef 274:18 </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==
==What kind of challah should be used==
# 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>
# Both challahs should be complete. <ref> Shulchan Aruch 274:1. Arukh Ha-shulchan 274:5 says that if a whole one is not available then the mitzva can nevertheless be fulfilled with two broken ones.</ref> Even if part of the [[challah]] is burnt it is still considered whole. <ref> Mishna Brurah 274:2. </ref>
## The one saying the Lashon Harah has either personally witnessed or has corroborated that which he is saying with certainty.
# Preferably, both loaves should be fresh but if one is frozen after the fact they may be used for making the Bracha of [[HaMotzei]]. <Ref>Sh”t Yabia Omer 7:32, Or Letzion (vol 2, chapter 21:2). Tshuvot V’hanhagot 2:170 and Shmirat [[Shabbat]] K'hilchata 55:12 say that since the bread will soon become edible it is still evident that you have two loaves. Rav Shlomo Zalman Auerbach quoted in note 39 in SSK chapter 55 says that it might only be permissible if the bread will defrost by the end of the meal.</ref>
## One is sure the offense committed is in fact wrong, and not just has the appearance of being a problem.
# The challahs should not be in a bag or wrapped up during the beracha. <ref> MB 167:23, Shemirat [[Shabbat]] Kihilchita volume 2,55:11:38, and Rav Scheinberg quoted in The Radiance of [[Shabbos]] page 79 footnote 18. </ref>
## 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.
# If two pieces of bread stuck together in the oven and then were separated gently each one is considered whole for the mitzvah of Lechem Mishna. <ref>Chazon Ovadyah ([[Shabbat]], vol 2, pg 176). </ref>
## One may not exaggerate that which he is retelling in any way whatsoever.
#The challahs used should preferably be larger than a [[Kezayit]]. <ref> Shemirat [[Shabbat]] Kihilchita vol. 2, 55:5, Rav Scheinberg quoted in The Radiance of [[Shabbos]] page 79 footnote 15. </ref>
## 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.
# If one only has one loaf of bread one may use [[Pas habah BeKisnin]] for the second loaf to fulfill Lechem Mishna. <ref>Chazon Ovadyah ([[Shabbat]], vol 2, pg 185), Shemirat [[Shabbat]] Kihilchita volume 2, 55:16 and Rav Moshe Feinstein quoted in The Radiance of [[Shabbos]] page 78 footnote 13. </ref>
## There must be no other way in which to achieve whatever constructive purposes saying the Lashon Harah will accomplish.
#Preferably pas yisrael should be used, meaning bread that was baked by a Jew, but if this isn't possible then any kosher bread can be used. <ref> Mishna Brurah 242:6. </ref>
## 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.
#If one doesn't have even one whole loaf, it is still preferable to use two slices than just one. <ref> Aruch Hashulchan 274:5 and the HaNetziv in Meishiv Davar 1:21 and the reasoning being that the obligation for lechem mishne and whole bread are two separate ones. </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.
# Bagels may be used for lechem mishne and are considered complete even though there is a hole in the middle. <ref>Sh"t Rivivot Ephraim 1:204:2 </ref>
==Permitted forms of eliciting Lashon Harah==
==Passing the Challah==
# 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 Loshan Harah.<ref> Chofetz Chaim, Hilchot Lashon Harah 4:11</ref>  
# One shouldn’t give the [[Challah]] directly into the hands of someone else but rather one should place it down on a plate or the table to pass it to someone else. <Ref>Yalkut Yosef ([[Shabbat]] vol 1 pg 312), Piskei Teshuvot (Siman 274 note 7) </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>
==How much to eat==
==Additional safeguards==
# It is preferable to eat slightly more than a KeBaytzeh of bread for the meals of [[Shabbat]], however, many say that after the fact one fulfills one's obligation by eating only a [[Kezayit]]. <ref>
# 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>
* The Behag ([[Shabbat]] chap. 16) says that one should eat the three meals of [[Shabbat]] and it is permissible separate the two daytime meals by covering the table, making [[Birkat HaMazon]], and then [[HaMotzei]] and eating a [[KeBaytzah]] of bread. The Ran ([[Shabbat]] 43b s.v. Tanu) quotes this Behag. The Tur 291:1 writes that one should eat a [[KeBaytzah]] for [[Seudat Shelishit]]. The Bet Yosef 291:1 explains that the Tur is following the Behag. What's the reason to have a [[KeBaytzah]]?
# 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>
* (1) The Bach 291:3 writes that the reason to have a [[KeBaytzah]] is that it is preferable to have a Kebaytzeh in order to be obligated to make [[Birkat HaMazon]], even though the actual standard halacha is that someone who ate only a [[Kezayit]] one is obligated to make [[Birkat HaMazon]]. The Eliyah Rabba (291:3) and Hagahot Ben Aryeh (on Behag [[Shabbat]] chap 16), however, reject the Bach because they understand that there's no preference for having a [[KeBaytzah]] in terms of [[Birkat HaMazon]].  
 
* (2) The Machasit HaShekel 291:1 writes that the reason a [[KeBaytzah]] is necessary is order to make it into a significant meal and not just a snack, though after the fact if one eats only one [[Kezayit]] one fulfilled ones obligation. Though, according to this explanation, the Magen Avraham 291:1 and Mishna Brurah 291:2 explain that really slightly more than a [[KeBaytzah]] is necessary because a significant meal is defined in Hilchot [[Mincha]] (S"A 232) to be more than a KeBeytzah.  
===Inappropriate Praise===
* (3) The Beiur HaGra 291:2 writes that the amount of a [[KeBaytzah]] is learned out from Hilchot [[Sukkah]]. The Hagahot Ben Aryeh (on Behag [[Shabbat]] chap 16) asks that this explanation can not explain the position of Shulchan Aruch who holds that in Hilchot [[Sukkah]] (S"A 639:2) a significant meal is more than a KeBeytzah. [http://hebrewbooks.org/pdfpager.aspx?req=22238&st=&pgnum=197 Birkat Eliyahu] (commentary to Bieur HaGra 291:2) answers that the Gra thought that really everyone agrees that a significant meal is a [[KeBaytzah]], but for [[Sukkot]] the reason a significant meal is defined as more than a KeBaytzeh is because by [[Sukkot]] we're supposed to dwell in the [[Sukkah]] just as we dwell indoors.
# 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>
* (4) Hagahot Ben Aryeh (on Behag [[Shabbat]] chap 16, authored by Rav Zev Wolf Ben Aryeh, father of Rav Yisrael Salanter) explains that the Behag is only discussing a case where one wants to have [[Seudat Shelishit]] immediately following the [[Shabbat]] day meal and in order to show that [[Seudat Shelishit]] is a significant meal, one needs to eat a [[KeBaytzah]], but in general if [[Seudat Shelishit]] was eaten as a separate meal, one only needs to eat a [[Kezayit]] for the meals of [[Shabbat]].
# 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.
* What's the halacha? S"A 291:1 codifies the Tur's statement that one should eat a Kebaytzeh for [[Seudat Shelishit]]. The [http://www.hebrewbooks.org/pdfpager.aspx?req=9150&st=&pgnum=142&hilite= Malbushei [[Yom Tov]] 291:1] in fact argues that he sees no reason that one be obligated to eat more than a [[Kezayit]] as the Gemara [[Shabbat]] 119b says that a [[Kezayit]] is sufficient for the [[Friday night meal]]. [The Sh"t Maharil (end of Siman 94) and Radvaz 1:489 seem to only require a [[Kezayit]].] Eliyah Rabba 291:3 quotes this. See the Machasit HaShekel who answers the Malbushei [[Yom Tov]]'s question from the Gemara [[Shabbat]]. The Mishna Brurah 291:2 quotes the Magen Avraham who says that one should eat more than a [[KeBaytzah]], however, some say one only needs a [[Kezayit]] and he concludes that preferably if one is able, one should be strict to have a Kebaytzeh. Shemirat [[Shabbat]] KeHilchata 54:20 agrees. Yalkut Yosef ([[Shabbat]] vol 1, p. 313) writes that for the [[Friday night meal]] and [[Shabbat]] day meal one needs to have a [[KeBaytzah]] of bread and if that’s difficult one may have a [[Kezayit]] of bread (and in such a case one should wash without a Bracha). </ref>However, if one only eats a [[Kezayit]], according to many opinions one shouldn't say the Bracha of [[Al Netilat Yadayim]] when washing for the bread. <Ref>See [[Netilat_Yadayim_for_a_meal#Minimum_amount_of_bread_to_obligate_Netilat_Yadayim]].</ref>
 
# One should make sure to eat a [[Kezayit]] of the bread for the meals of [[Shabbat]] within Shiur [[Kedi Achilat Pras]].<ref>Yalkut Yosef ([[Shabbat]] vol 1, p. 313) writes that one should eat a [[Kezayit]] of bread for the meals of [[Shabbat]] within the time of [[Kedi Achilat Pras]]. </ref>
==In front of 3 people==
# For the Bracha on honey [[challah]], see [[Pas_Haba_Bikisnin#Honey_Challah]].
# 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>
==Which Challah to break==
# 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>
# On Friday night, one should cut the lower of the two loaves. On [[Shabbat]] morning and [[Yom Tov]] night and morning one should cut the upper of the two loaves. <Ref>S”A and Rama 274:1 </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>
==If started a meal Friday afternoon==
# 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 one started a meal during Friday afternoon (before 9 hours) and now [[Shekiah]] comes, one should cover the bread, make [[Kiddish]], and then finish the meal. <ref> S”A 271:4 based on Shmuel’s opinion on Pesachim 100a </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>
# If one had wine during the meal of Friday afternoon, when one makes [[Kiddish]] one doesn’t say Borei Pri HaGafen nor [[HaMotzei]]. <ref> S”A 271:4 writes that one doesn’t make a Borei Pri HaGafen as the wine is already covered from the wine earlier in the meal. Mishna Brurah 271:18 says because of Safek [[Brachot]] one doesn’t make another [[HaMotzei]]. </ref>
# This leniency only applies to 1 speaking to 3 and not 2 speaking to 2. <Ref>Chafetz Chaim (Lashon Hara 2:8) </ref>
# If one doesn’t have wine and so, one makes [[Kiddish]] on bread one shouldn’t make [[HaMotzei]]. <ref> S”A 271:4 </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>
==Retzeh in Birkat HaMazon==
# 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>
# On [[Shabbat]] one should add Retzeh in the middle of the third Bracha of [[Birkat HaMazon]]. <Ref>S”A 188:4,5 </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>
# If one forgot Retzeh and one realized:
# One who is careful about their soul would distance themselves from this leniency altogether. <Ref>Chafetz Chaim (Lashon Hara 2:10) </ref>
## before saying Hashem’s name at the end of the third Bracha one should return to Retzeh and then continue from there. <ref>Kitzur S"A 44:12, Mishna Brurah 188:22 </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>
## after saying Hashem’s name but before saying Boneh Yerushalayim one should immediately say למדני חוקיך which is the conclusion of a פסוק in Tehillim and then return to Retzeh and continue from there. <ref> Chaye Adam 47:16 writes that if one realizes after having said Baruch Atta Hashem one should conclude with למדני חוקיך so that Hashem’s name isn’t in vain and then one may return to Retzeh. Mishna Brurah 188:22 and Rav Mordechai Eliyahu (comments to Kitzur S"A 44:16) agree. [See Igrot Moshe 4:93 who disagrees with the Mishna Brurah regarding inserting למדני חוקיך in [[Shemoneh Esrei]].] </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>
## after finishing the third Bracha before starting the fourth Bracha one should insert a special Bracha ברוך אתה ה' אלקינו מלך העולם שנתן שבתות למנוחה לעמו ישראל באהבה לאות ולברית ברוך אתה ה' מקדש השבת. <Ref>S”A 188:6, Kitzur S"A 44:12. The S”A HaRav 188:9 writes that the logic behind this is that as long as one didn’t begin the fourth Bracha it’s as though one is still in middle of the third Bracha. The reasoning here is based on the discussion in S”A 114 (see [[Yaaleh VeYavo]] in [[Shemoneh Esrei]] section). </ref>
 
## within the first six words of the fourth Bracha (ברוך אתה ה' אלקינו מלך העולם) one should continue with the special Bracha (שנתן...) mentioned in the last option. <Ref> Chazon Ovadia ([[Berachot]] pages 101-102), Or Litzion (vol 2 p. 113), and Shemirat [[Shabbat]] Kihilchita (vol 2 p. 212 n 6) write that as long as one still within the first six words of the fourth bracha one should continue with the special Bracha for [[Shabbat]] and then say say the fourth bracha from the beginning. Mishna Brurah 188:23 quotes the Chaye Adam 47:18 who says that if one is still within the first six words of the fourth Bracha one may continue with the special Bracha insertion and then start the fourth Bracha again. Even though the Beiur Halacha s.v. Ad questions this Chaye Adam, the Halachos of [[Brachos]] (pg 515-6) rules like the Chaye Adam. However, the Birkei Yosef 188:7 says that once you say the word baruch for the fourth beracha you can no longer say the beracha of "asher natan" and you have to go back to the beginning of [[birkat hamazon]]. Kitzur S"A 44:13, Ben Ish Chai chukat 20, and S"A Harav 188:4 agree with the Birkei Yosef.</ref>
==In front of one's fellow==
## after one said the seventh word in the fourth Bracha, one should repeat Birkat Hamazon. <Ref>S”A 188:6 </ref>
# 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>
# If the meal extended until after sunset on [[Shabbat]], [[Yom Tov]], etc. and one has to insert the special Bracha between the third and fourth Bracha this special Bracha should be said without [[Shem UMalchut]] meaning one should just say ברוך שנתן…<ref>Halachos of [[Brachos]] (pg 511) based on Beiur Halacha 188:10 s.v. mazkir, Kesot HaShulchan 47:3 </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>
==Setting the table==
# 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>
# One should set one's table nicely, make [[Kiddish]], wash, make [[HaMotzei]], and have a nice meal for [[Shabbat]] day. <Ref>S"A 289:1 </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>
==Kiddish during the day==
# 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>
# The text of [[Kiddish]] during the day is just Borei Pri Hagefen. <ref> Pesachim 106a writes that the primary [[Kiddish]] is at night but there's also a [[Kiddish]] of the day. Even though it seems to be Deorittah as the gemara learns it from a pasuk, the Rishonim agree that the pasuk is only an asmachta (Ravad and Magid Mishna (Hilchot [[Shabbat]] 29:10), quoted by Bear Heitiv 289:2) and the obligation of [[Kiddish]] during the day is only Rabbinic. The gemara concludes that the text of such a [[Kiddish]] is just Borei Pri [[HaGefen]]. Rambam (Hilchot [[Shabbat]] 29:10) and S"A 289:1 rule this as halacha. </ref> However, many have the minhag to say Pesukim before saying the Bracha. Some say two paragraphs "Veshamaroo" and "Zachor". Some skip to the last sentence of "Zachor" starting with "Al cen berach" before saying the bracha on the wine, however, some authorities discourage this practice. <ref>Mishna Brurah 289:2 </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>
==Eating before Kiddish==
# 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>
# It's forbidden to taste anything before [[Kiddish]]. <ref> Rambam (Hilchot [[Shabbat]] 29:10) and S"A 289:1 rule that since there's an obligation to make [[Kiddish]] it's forbidden to eat anything before [[Kiddish]] just like the [[Kiddish]] of Friday night. </ref> This law also applies to women. <ref>Mishna Brurah 289:6 </ref>
# If one sees one’s fellow do a sin if he is God fearing one must judge his favorably, if he is 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 seomthing 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) </ref>
# It's permissible to drink water before [[Shacharit]] on [[Shabbat]] day since the obligation of [[Kiddish]] doesn't apply until one prayed. <ref> Tur writes in the name of his father, the Rosh, and S"A 289:1 </ref>
==Saying Lashon Harah without conditions==
==Kiddish in the place of a meal==
# 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:
# [[Kiddush]] of the day must also be made in the place of a meal. <Ref>S"A 289:1 </ref>
## One must be sure that the person in question is attempting to be harmful.
==Wine for Kiddish==
## Speaking such Lashon Harah cannot be done out of a motive of hatred.
# If there's no wine available one may use Chamar Medina which is beer or another drink which is common in that place but not water. If one doesn't even have Chamar Medina, one should say hamotzi and eat the bread and if one doesn't even have bread, one may eat without [[Kiddish]]. <ref>S"A 289:2, Mishna Brurah 289:10 </ref>
## If there is any other possible way to prevent damage, one must resort to it and avoid speaking Lashon Harah.
==[[Shabbat]] Zemirot==
 
# After having eaten one's fill it's proper to sing Zemirot (songs) of praise to Hashem. <ref>Mishna Brurah 289:5 </ref>
==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>  


==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/771671/Rabbi_Baruch_Simon/Halachos_of_the_Shabbos_Meals Halachos of the Shabbos Meals] by Rabbi Baruch Simon
* [http://www.yutorah.org/lectures/lecture.cfm/782301/Rabbi_Michael_Taubes/The_Shabbos_Meals The Shabbos Meals] by Rabbi Michael Taubes
==Sources==
==Sources==
<references/>
<references/>
[[Category:Between Man And His Fellow]]
[[Category:Shabbat]]

Revision as of 14:56, 26 November 2014

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Shabbat Table.jpg

There is a mitzvah to eat three meals of bread on Shabbat. At the Friday night and the first meal on Shabbat day, Kiddush is recited. The laws that relate specifically to the third meal of Shabbat are on the Seudat Shelishit page. Additionally, in order to escort out Shabbat there is a fourth meal at the conclusion of Shabbat, called Melaveh Malka.

Covering the Challah

  1. There are multiple reasons for covering the challah. Some say that it is in commemoration of the Maan which was covered with dew. Others say that it is so as not to "embarrass" the bread as we are reciting the Kiddush before HaMotzei. [1]
  2. Even if one is not going to make Kiddish oneself but rather hear it from someone else one should still cover the challahs. [2]

Having two loaves of Challah

Challah.jpeg
  1. For the Shabbat meals one should have Lechem Mishna meaning that one needs to make Hamotzei over two loaves of bread on Shabbat and Yom Tov in commemoration of the double portion of Man that fell before Shabbat and Yom Tov. [3]
  2. Women are also obligated in Lechem Mishneh.[4] Some say that the women should hear the Bracha from the one making HaMotzei on the two loaves, while others defend the minhag of those who don’t hear the HaMotzei and make HaMotzei on the piece given to them. [5]
  3. Kabbalistically, one should try to have 12 loaves of bread corresponding to the Lechem HaPanim for the meals of Shabbat. If one can't, one should try to have at least 4 loaves and if one has 5 or 6, one should take 4 and leave the others out. Similarly, if one only has 3 loaves, one should use 2 loaves and leave the third one out. [6]
  4. One should wait for everyone to sit before reciting Hamotzei in order to fulfill Lechem Mishna.[7]
  5. Some say that one should hold both loaves even while one is breaking or cutting the first loaf. Others say that one may put one of them down and then break the other.[8]

Procedure

  1. Some have the custom to cut a little bit of the challah before reciting the beracha. [9]
  2. Some have the custom to recite "birshus," meaning, "with your permission," before reciting the beracha. [10]
  3. It is a custom among Sepharadim to sing "lemivtza al rifta" between netilat yadayim and the beracha of hamotzi for the bread. [11]

Salt

  1. Before eating the challah, one should dip it in salt. [12] If one does not have salt, he should dip it in something else which has salt or in sugar. [13]

What kind of challah should be used

  1. Both challahs should be complete. [14] Even if part of the challah is burnt it is still considered whole. [15]
  2. Preferably, both loaves should be fresh but if one is frozen after the fact they may be used for making the Bracha of HaMotzei. [16]
  3. The challahs should not be in a bag or wrapped up during the beracha. [17]
  4. If two pieces of bread stuck together in the oven and then were separated gently each one is considered whole for the mitzvah of Lechem Mishna. [18]
  5. The challahs used should preferably be larger than a Kezayit. [19]
  6. If one only has one loaf of bread one may use Pas habah BeKisnin for the second loaf to fulfill Lechem Mishna. [20]
  7. Preferably pas yisrael should be used, meaning bread that was baked by a Jew, but if this isn't possible then any kosher bread can be used. [21]
  8. If one doesn't have even one whole loaf, it is still preferable to use two slices than just one. [22]
  9. Bagels may be used for lechem mishne and are considered complete even though there is a hole in the middle. [23]

Passing the Challah

  1. One shouldn’t give the Challah directly into the hands of someone else but rather one should place it down on a plate or the table to pass it to someone else. [24]

How much to eat

  1. It is preferable to eat slightly more than a KeBaytzeh of bread for the meals of Shabbat, however, many say that after the fact one fulfills one's obligation by eating only a Kezayit. [25]However, if one only eats a Kezayit, according to many opinions one shouldn't say the Bracha of Al Netilat Yadayim when washing for the bread. [26]
  2. One should make sure to eat a Kezayit of the bread for the meals of Shabbat within Shiur Kedi Achilat Pras.[27]
  3. For the Bracha on honey challah, see Pas_Haba_Bikisnin#Honey_Challah.

Which Challah to break

  1. On Friday night, one should cut the lower of the two loaves. On Shabbat morning and Yom Tov night and morning one should cut the upper of the two loaves. [28]

If started a meal Friday afternoon

  1. If one started a meal during Friday afternoon (before 9 hours) and now Shekiah comes, one should cover the bread, make Kiddish, and then finish the meal. [29]
  2. If one had wine during the meal of Friday afternoon, when one makes Kiddish one doesn’t say Borei Pri HaGafen nor HaMotzei. [30]
  3. If one doesn’t have wine and so, one makes Kiddish on bread one shouldn’t make HaMotzei. [31]

Retzeh in Birkat HaMazon

  1. On Shabbat one should add Retzeh in the middle of the third Bracha of Birkat HaMazon. [32]
  2. If one forgot Retzeh and one realized:
    1. before saying Hashem’s name at the end of the third Bracha one should return to Retzeh and then continue from there. [33]
    2. after saying Hashem’s name but before saying Boneh Yerushalayim one should immediately say למדני חוקיך which is the conclusion of a פסוק in Tehillim and then return to Retzeh and continue from there. [34]
    3. after finishing the third Bracha before starting the fourth Bracha one should insert a special Bracha ברוך אתה ה' אלקינו מלך העולם שנתן שבתות למנוחה לעמו ישראל באהבה לאות ולברית ברוך אתה ה' מקדש השבת. [35]
    4. within the first six words of the fourth Bracha (ברוך אתה ה' אלקינו מלך העולם) one should continue with the special Bracha (שנתן...) mentioned in the last option. [36]
    5. after one said the seventh word in the fourth Bracha, one should repeat Birkat Hamazon. [37]
  3. If the meal extended until after sunset on Shabbat, Yom Tov, etc. and one has to insert the special Bracha between the third and fourth Bracha this special Bracha should be said without Shem UMalchut meaning one should just say ברוך שנתן…[38]

Setting the table

  1. One should set one's table nicely, make Kiddish, wash, make HaMotzei, and have a nice meal for Shabbat day. [39]

Kiddish during the day

  1. The text of Kiddish during the day is just Borei Pri Hagefen. [40] However, many have the minhag to say Pesukim before saying the Bracha. Some say two paragraphs "Veshamaroo" and "Zachor". Some skip to the last sentence of "Zachor" starting with "Al cen berach" before saying the bracha on the wine, however, some authorities discourage this practice. [41]

Eating before Kiddish

  1. It's forbidden to taste anything before Kiddish. [42] This law also applies to women. [43]
  2. It's permissible to drink water before Shacharit on Shabbat day since the obligation of Kiddish doesn't apply until one prayed. [44]

Kiddish in the place of a meal

  1. Kiddush of the day must also be made in the place of a meal. [45]

Wine for Kiddish

  1. If there's no wine available one may use Chamar Medina which is beer or another drink which is common in that place but not water. If one doesn't even have Chamar Medina, one should say hamotzi and eat the bread and if one doesn't even have bread, one may eat without Kiddish. [46]

Shabbat Zemirot

  1. After having eaten one's fill it's proper to sing Zemirot (songs) of praise to Hashem. [47]

Links

Sources

  1. ↑ Tosafot in Pesachim 100b says that because the maan fell between layers of dew, which preserved it, we cover the challah above and below. Rosh Pesachim 10:3 as well as the Tur 271 quote the Yerushalmi saying that since wheat is written first in the pasuk of the seven species for which Israel is praised and the beracha on it should be recited first, we don't want to embarrass the challah by saying the beracha on the wine first, therefore, we cover the Challah. Mishna Brurah 271:41 cites the reason of the maan even if one recites Kiddush over the Challah one should cover the Challah, but according to the Tur this isn't necessary. THe Mishna Brurah concludes that the minhag is to cover the Challah even in such a case.
  2. ↑ Rav Moshe Feinstein (quoted in back of Radiance of Shabbos, Siman 1)
  3. ↑ S”A 274:1, Mishna Brurah 274:1. The poskim have a debate of whether this obligation is from the torah or the rabbis. The Taz OC 678:2, Chatam Sofer OC no. 46, and Aruch Hashulchan 274:1 all say it is from the torah while the Magen Avraham 254:23 says that it is only rabbinic.
  4. ↑ Meiri Shabbat 118a writes that women are obligated in Lechem Mishneh just as they are obligated in other mitzvot of Shabbat such as the meals of Shabbat, Kiddish, and Havdalah. Mishna Brurah 274:1 rules that women are obligated in Lechem Mishneh based on the reasoning that they too enjoyed from the miracle of the manna. Beiur Halacha 291 s.v. nashim, Chazon Ovadyah (Shabbat vol 2, pg 172), and Aruch Hashulchan 274:4 agree. Shemirat Shabbat kihilchita 55:3 says that although this is the accepted opinion, Rav Shlomo Kluger in Haelef licha shlomo 114 writes that women don't have the custom to eat lechem mishne because it is a mitzva on the sanctity of shabbat which is a mitzvat aseh shehazman grama, and is not included in the source for their obligation in Kiddush.
  5. ↑ Sh”t Kinyan Torah 1:88 and Eshel Avraham (siman 274) defend the minhag, while Sh”t Bear Moshe quotes the Chatom Sofer who was insistent on having the women hear the Bracha of HaMotzei from the one making it over two loaves.
  6. ↑ Kaf HaChaim 262:2-3
  7. ↑ Chazon Ovadyah (Shabbat vol 2, pg 172)
  8. ↑ Kaf HaChaim 274:12 writes that one should continue to hold both loaves of bread while one breaks the first loaf. S"A HaRav 274:2 argues that one may place one of them down after the bracha and then break the other loaf. Chazon Ovadyah (v. 2, p. 170) agrees but adds that one who follows the Kaf HaChaim should be blessed.
  9. ↑ Mishna Brurah 274:5 quoting the Magen Avraham 274:1. Aruch Hashulchan 274:6. The Tzlach on Berachot 39b says that this is an incorrect practice.
  10. ↑ Rama 167:14, Aruch Hashulchan 167:29 and Mishna Brurah 274:2. The Vilna Gaon (Maaseh Rav 78), however, views this as a hefsek and says it should not be recited.
  11. ↑ Maran HaHida (Mahaziq Berakha 166:3) writes that he saw Rabanan Qadisha (our Holy Sages) sing LeMibsa’ ‘al Rifta after washing and before hamosi. The Ben Ish Hai (VaYera, 14) quotes the above statement of Maran HaHida and adds: “In our own home we have the custom from our forefathers to recite LeMibsa’ between washing and hamosi, and it should be said at all three meals of Shabbat.” See Sh"t (p.192) by Ribi Barukh Toledano. Ribi Ya’aqob Benaim Sh”t (Maghen Abot, O”H p.426 §40) attests to this being the minhag of Tetouan.
  12. ↑ Rama 167:5, Yalkut Yosef 274:18, Taamei Haminhagim pg. 78. Beit Yosef 167 brings from the Shibbolei Haleket that this is because one's table is compared to the mizbeach, and salt was used with every sacrifice in the beit hamikdash. see also Salt and challah by Rabbi Gil Student
  13. ↑ Yalkut Yosef 274:18
  14. ↑ Shulchan Aruch 274:1. Arukh Ha-shulchan 274:5 says that if a whole one is not available then the mitzva can nevertheless be fulfilled with two broken ones.
  15. ↑ Mishna Brurah 274:2.
  16. ↑ Sh”t Yabia Omer 7:32, Or Letzion (vol 2, chapter 21:2). Tshuvot V’hanhagot 2:170 and Shmirat Shabbat K'hilchata 55:12 say that since the bread will soon become edible it is still evident that you have two loaves. Rav Shlomo Zalman Auerbach quoted in note 39 in SSK chapter 55 says that it might only be permissible if the bread will defrost by the end of the meal.
  17. ↑ MB 167:23, Shemirat Shabbat Kihilchita volume 2,55:11:38, and Rav Scheinberg quoted in The Radiance of Shabbos page 79 footnote 18.
  18. ↑ Chazon Ovadyah (Shabbat, vol 2, pg 176).
  19. ↑ Shemirat Shabbat Kihilchita vol. 2, 55:5, Rav Scheinberg quoted in The Radiance of Shabbos page 79 footnote 15.
  20. ↑ Chazon Ovadyah (Shabbat, vol 2, pg 185), Shemirat Shabbat Kihilchita volume 2, 55:16 and Rav Moshe Feinstein quoted in The Radiance of Shabbos page 78 footnote 13.
  21. ↑ Mishna Brurah 242:6.
  22. ↑ Aruch Hashulchan 274:5 and the HaNetziv in Meishiv Davar 1:21 and the reasoning being that the obligation for lechem mishne and whole bread are two separate ones.
  23. ↑ Sh"t Rivivot Ephraim 1:204:2
  24. ↑ Yalkut Yosef (Shabbat vol 1 pg 312), Piskei Teshuvot (Siman 274 note 7)
  25. ↑
    • The Behag (Shabbat chap. 16) says that one should eat the three meals of Shabbat and it is permissible separate the two daytime meals by covering the table, making Birkat HaMazon, and then HaMotzei and eating a KeBaytzah of bread. The Ran (Shabbat 43b s.v. Tanu) quotes this Behag. The Tur 291:1 writes that one should eat a KeBaytzah for Seudat Shelishit. The Bet Yosef 291:1 explains that the Tur is following the Behag. What's the reason to have a KeBaytzah?
    • (1) The Bach 291:3 writes that the reason to have a KeBaytzah is that it is preferable to have a Kebaytzeh in order to be obligated to make Birkat HaMazon, even though the actual standard halacha is that someone who ate only a Kezayit one is obligated to make Birkat HaMazon. The Eliyah Rabba (291:3) and Hagahot Ben Aryeh (on Behag Shabbat chap 16), however, reject the Bach because they understand that there's no preference for having a KeBaytzah in terms of Birkat HaMazon.
    • (2) The Machasit HaShekel 291:1 writes that the reason a KeBaytzah is necessary is order to make it into a significant meal and not just a snack, though after the fact if one eats only one Kezayit one fulfilled ones obligation. Though, according to this explanation, the Magen Avraham 291:1 and Mishna Brurah 291:2 explain that really slightly more than a KeBaytzah is necessary because a significant meal is defined in Hilchot Mincha (S"A 232) to be more than a KeBeytzah.
    • (3) The Beiur HaGra 291:2 writes that the amount of a KeBaytzah is learned out from Hilchot Sukkah. The Hagahot Ben Aryeh (on Behag Shabbat chap 16) asks that this explanation can not explain the position of Shulchan Aruch who holds that in Hilchot Sukkah (S"A 639:2) a significant meal is more than a KeBeytzah. Birkat Eliyahu (commentary to Bieur HaGra 291:2) answers that the Gra thought that really everyone agrees that a significant meal is a KeBaytzah, but for Sukkot the reason a significant meal is defined as more than a KeBaytzeh is because by Sukkot we're supposed to dwell in the Sukkah just as we dwell indoors.
    • (4) Hagahot Ben Aryeh (on Behag Shabbat chap 16, authored by Rav Zev Wolf Ben Aryeh, father of Rav Yisrael Salanter) explains that the Behag is only discussing a case where one wants to have Seudat Shelishit immediately following the Shabbat day meal and in order to show that Seudat Shelishit is a significant meal, one needs to eat a KeBaytzah, but in general if Seudat Shelishit was eaten as a separate meal, one only needs to eat a Kezayit for the meals of Shabbat.
    • What's the halacha? S"A 291:1 codifies the Tur's statement that one should eat a Kebaytzeh for Seudat Shelishit. The Malbushei Yom Tov 291:1 in fact argues that he sees no reason that one be obligated to eat more than a Kezayit as the Gemara Shabbat 119b says that a Kezayit is sufficient for the Friday night meal. [The Sh"t Maharil (end of Siman 94) and Radvaz 1:489 seem to only require a Kezayit.] Eliyah Rabba 291:3 quotes this. See the Machasit HaShekel who answers the Malbushei Yom Tov's question from the Gemara Shabbat. The Mishna Brurah 291:2 quotes the Magen Avraham who says that one should eat more than a KeBaytzah, however, some say one only needs a Kezayit and he concludes that preferably if one is able, one should be strict to have a Kebaytzeh. Shemirat Shabbat KeHilchata 54:20 agrees. Yalkut Yosef (Shabbat vol 1, p. 313) writes that for the Friday night meal and Shabbat day meal one needs to have a KeBaytzah of bread and if that’s difficult one may have a Kezayit of bread (and in such a case one should wash without a Bracha).
  26. ↑ See Netilat_Yadayim_for_a_meal#Minimum_amount_of_bread_to_obligate_Netilat_Yadayim.
  27. ↑ Yalkut Yosef (Shabbat vol 1, p. 313) writes that one should eat a Kezayit of bread for the meals of Shabbat within the time of Kedi Achilat Pras.
  28. ↑ S”A and Rama 274:1
  29. ↑ S”A 271:4 based on Shmuel’s opinion on Pesachim 100a
  30. ↑ S”A 271:4 writes that one doesn’t make a Borei Pri HaGafen as the wine is already covered from the wine earlier in the meal. Mishna Brurah 271:18 says because of Safek Brachot one doesn’t make another HaMotzei.
  31. ↑ S”A 271:4
  32. ↑ S”A 188:4,5
  33. ↑ Kitzur S"A 44:12, Mishna Brurah 188:22
  34. ↑ Chaye Adam 47:16 writes that if one realizes after having said Baruch Atta Hashem one should conclude with למדני חוקיך so that Hashem’s name isn’t in vain and then one may return to Retzeh. Mishna Brurah 188:22 and Rav Mordechai Eliyahu (comments to Kitzur S"A 44:16) agree. [See Igrot Moshe 4:93 who disagrees with the Mishna Brurah regarding inserting למדני חוקיך in Shemoneh Esrei.]
  35. ↑ S”A 188:6, Kitzur S"A 44:12. The S”A HaRav 188:9 writes that the logic behind this is that as long as one didn’t begin the fourth Bracha it’s as though one is still in middle of the third Bracha. The reasoning here is based on the discussion in S”A 114 (see Yaaleh VeYavo in Shemoneh Esrei section).
  36. ↑ Chazon Ovadia (Berachot pages 101-102), Or Litzion (vol 2 p. 113), and Shemirat Shabbat Kihilchita (vol 2 p. 212 n 6) write that as long as one still within the first six words of the fourth bracha one should continue with the special Bracha for Shabbat and then say say the fourth bracha from the beginning. Mishna Brurah 188:23 quotes the Chaye Adam 47:18 who says that if one is still within the first six words of the fourth Bracha one may continue with the special Bracha insertion and then start the fourth Bracha again. Even though the Beiur Halacha s.v. Ad questions this Chaye Adam, the Halachos of Brachos (pg 515-6) rules like the Chaye Adam. However, the Birkei Yosef 188:7 says that once you say the word baruch for the fourth beracha you can no longer say the beracha of "asher natan" and you have to go back to the beginning of birkat hamazon. Kitzur S"A 44:13, Ben Ish Chai chukat 20, and S"A Harav 188:4 agree with the Birkei Yosef.
  37. ↑ S”A 188:6
  38. ↑ Halachos of Brachos (pg 511) based on Beiur Halacha 188:10 s.v. mazkir, Kesot HaShulchan 47:3
  39. ↑ S"A 289:1
  40. ↑ Pesachim 106a writes that the primary Kiddish is at night but there's also a Kiddish of the day. Even though it seems to be Deorittah as the gemara learns it from a pasuk, the Rishonim agree that the pasuk is only an asmachta (Ravad and Magid Mishna (Hilchot Shabbat 29:10), quoted by Bear Heitiv 289:2) and the obligation of Kiddish during the day is only Rabbinic. The gemara concludes that the text of such a Kiddish is just Borei Pri HaGefen. Rambam (Hilchot Shabbat 29:10) and S"A 289:1 rule this as halacha.
  41. ↑ Mishna Brurah 289:2
  42. ↑ Rambam (Hilchot Shabbat 29:10) and S"A 289:1 rule that since there's an obligation to make Kiddish it's forbidden to eat anything before Kiddish just like the Kiddish of Friday night.
  43. ↑ Mishna Brurah 289:6
  44. ↑ Tur writes in the name of his father, the Rosh, and S"A 289:1
  45. ↑ S"A 289:1
  46. ↑ S"A 289:2, Mishna Brurah 289:10
  47. ↑ Mishna Brurah 289:5
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