Bishul and The Meals of Shabbat: Difference between pages

From Halachipedia
(Difference between pages)
m (Text replace - "Biur Halacha" to "Beiur Halacha")
 
 
Line 1: Line 1:
{{Good}}
{{Good}}
This article discusses the prohibition of [[cooking]] on [[Shabbat]] and its practical ramifications. A very closely related topic is [[Permissible ways to heat up food on Shabbat]] which includes halachot related to the covered fire (Blech), a pot on top of another pot, Kedierah Blech, Electric Hotplate, and more. Also, for the topic of [[cooking on Yom Tov]], please see the [[Cooking on Yom Tov]] page.  
[[Image:Shabbat_Table.jpg|250px|right]]
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==
# 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 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; Iggrot Moshe OC 5:18). The fnt. to Radiance of Shabbat cites the Leket Yosher p. 50 who seems to differ with Rav Moshe. </ref> Others disagree.<ref>Rav Shlomo Zalman Auerbach (Shemirat Shabbat Khilchata ch. 47 fnt. 125) as cited by Dirshu 271:48</ref>
# Some say that it isn't necessary to cover [[mezonot]] while reciting [[kiddush]],<ref>Rav Shlomo Zalman Auerbach (Shemirat Shabbat Khilchata ch. 47 fnt. 125) as cited by Dirshu 271:48</ref> while others disagree.<ref>Rav Ovadia Yosef (Chazon Ovadia Shabbat v. 4 p. 14) as cited by Tiferet 271:60</ref>
# It isn't obligatory to cover the challah during Seudat Shelishit, however, some have the practice to do so.<ref>Dirshu 271:48 cites Aruch Hashulchan 291:10 and CHazon Ish (Dinim Vhanahagot 10:11) as holding that the challah doesn't have to be covered at Seudat Shlishit since there is no kiddush. Nonetheless, the Eshel Avraham Mbutchach 271 holds that it is proper to cover them. Tiferet 271:63 cites Yalkut Yosef 291 p. 662 as lenient, and the Ben Ish Chai Chaye Sarah n. 12 as strict.</ref>
# There is a dispute if a clear covering of the challah is sufficient according to the reason that the challah's are covered so as not to be embarrassed by the wine that takes precedence over it.<Ref>Dirshu 271:47 cites Rav Nissim Karelitz (Chut Shani 4:85:18) as holding that it is ineffective and on the other hand, Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata ch. 47 fnt. 116) as holding that it is sufficient. Tiferet 271:60 cites Yalkut Yosef p. 351 as lenient.</ref>
# The challah's should be on the table before Kiddush and covered. They shouldn't be brought to the table after Kiddush.<Ref>Aruch Hashulchan 271:22 explains that if the challah's are brought are the kiddush then it satisfies the reason of the Yerushalmi since the bread didn't see its embarrassment by reciting kiddush on wine before the bread. However, in terms of the Bavli's reason the bread has to be set up before the kiddush in order that it be ready for kavod Shabbat and not brought afterwards. Avnei Darech 13:53 citing Sefer Mitzvot Zmaniyot (Student of the Rosh), Chatom Sofer on SA OC 262, Minchat Yitzchak 3:13:10-11, The Radiance of Shabbos p. 40, and Shemirat Shabbat Kehilchata 47:24 agree.</reF> Others, however, hold that it isn't necessary to bring the challah to the table before Kiddush and indeed it is preferable to bring it afterwards.<ref>Gra in Maaseh Rav 118, Ach Tov Vchesed 1:10, Avnei Derech 13:53 citing Rav Nevinsal (Yerushalayim Bmoadeha Shabbat v. 2 p. 104), Halichot Shabbat v. 1 p. 45, and Divrei Shalom 4:101:4. See Mpeninei Harav p. 84. Mitzvat Lechem Mishna 10:4 organizes the entire dispute and summarizes that the majority opinion is to bring the challah to the table before kiddush and have them covered, while the Gra holds that it should be brought after kiddush and instead they should be covered somewhere else. Chashukei Chemed Pesachim 100b also quotes this dispute and doesn't resolve it.  
* Can one leave the challah's on a warming tray until after kiddush? 1) According to the Yerushalmi's reason to cover the challah's, namely, so as not to embarrass the bread, it is better for the challah to be off the table than on the table covered. 2) In terms of the reason that the challah's are like the maan and should be covered, it is sufficient to cover them for Hamotzei alone, see Mishna Brurah 271:41. 3) For the reason of the Rashbam and Tosfot Pesachim 100b that the bread should be covered so that it appears to be brought out for kavod Shabbat and not sitting on the table beforehand, it seems that it would be better not to be on the table at all until after kidush. Tosfot justified the practice to bring the challah to the table and covering them since we have big tables that aren't possible to set in another room and bring after kiddush, however, still it is best not to bring it to the table at all. This is the approach of the Gra and others cited above.</ref> The minhag follows the first opinion.<ref>Shemirat Shabbat Kehilchata 47:22, Avnei Darech 13:53</ref> Nonetheless, all agree that it is permitted to switch the challah's after kiddush before hamotzei with another challah that wasn't on the table at the time of kiddush, such as with a challah that was heating up.<ref>Rivevot Efraim 2:115:79 cited by Avnei Darech 13:53. . Avnei Darech agreed. Dor Hamelaktim Shabbat v. 1 p. 625 cites Rav Elyashiv (Ashrei Haish 2:1:14) who holds that the challahs should be on the table from before Shabbat, however, if you want to heat them up, ideally you should put other lechem mishna on the table for kiddush and then switch them when you get to hamotzei. If you don't have then it is fine to heat the challahs during kiddush. Rav Chaim (Aliba Dhilchata 49 p. 37c) writes that the minhag is to bring the challah to the table and have them covered and not left in another room prepared.</ref>
# During the daytime meal everyone agrees that one could have the challah on the table covered before kiddush.<ref>See Mpeninei Harav p. 84 who has a unresolved question as to whether the halacha that the food shouldn't be brought to the table until after kiddush applies to the daytime kiddush as well or only the nighttime one. Ach Tov Vchesed 1:10:6 holds that it doesn't apply to the morning and cites the Mordechai Pesachim 100b who says so explicitly. Avnei Darech 13:53 cites this as well from Rav Nevinsal (Yerushalayim Bmoadim Shabbat 2:104). Mitzvat Lechem Mishnah 10:4 agrees. He cites Rav Debilitsky who says this as well and even the Gra would agree to bring the challah to the table before kiddush by day. Though he also cites Rav Zilerbstein as holding that the Gra's minhag applies during the day as well that they shouldn't bring the challah to the table until after kiddush.</ref>
==Having two loaves of Challah==
[[Image:Challah.jpeg|200px|right]]
# 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> Some say that there's no need to have 12 loaves but one should cut both loaves at each meal and end up with 12 half loaves from the 3 meals and 2 loaves at each meal.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/895273/rabbi-hershel-schachter/berachos-76-39ab-ground-vegetables-binding-flour-soups-treifah-chozeres-lehechsherah-sliced-bread-lechem-mishneh/ Rav Schachter (Brachot Shiur 76 min 44)] quoting the Gra</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. Shulchan Aruch 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>
# The loaves should be at least the size of a Kezayit.<ref>Shemirat Shabbat Kehilchata 2:55:5, Chazon Ovadia (v. 2 p. 187). Chazon Ovadia cies the Chikrei Lev YD 1:57 who wrote that the breads for lechem mishneh need to be at least a kezayit but the Bet Menucha 51a argues a loaf any size is fine. Kaf Hachaim Palagi 36:44 sided with the Chikrei Lev since the Lechem Mishneh corresponds to the meals of the maan and it says eating with respect to the maan (Shemot 16:25), which implies the size of eating which is a kezayit.</ref>


==General Guidelines of Bishul==
==Procedure==
# The prohibition of Bishul, [[cooking]] on [[Shabbat]], is a general classification which includes heating up any substance, food or non-food, until a property of the substance changes. <Ref> The Mishna ([[Shabbat]] 73a) says baking bread is one of the 39 melachot. The Gemara (74b) includes [[cooking]] dyes as a violation of the melacha as well. This is codified as halacha by Rambam ([[Shabbat]] 9:1) and Tur 318:1. 39 Melachos (vol 2 pg 553) defines this prohibition precisely as heating up any substance, food or non-food, until a property of the substance changes. </ref>  
# 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>
# The methods by which [[cooking]] can be violated include [[cooking]], baking, roasting, broiling, frying, and microwaving. <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>
* Rambam ([[Shabbat]] 9:5) counts both roasting and frying as Bishul. Iglei Tal (Ofeh 1:1) explains that Rambam is counting ways to violate the Av in the first five Halachot of the chapter and from there and on he counts Toldot. However Lechem Mishna ([[Shabbat]] 8:12) says that since there’s no Nafka Minah between an Av and [[Toldah]] the Rambam wasn’t specific about differentiating them. Thus, Shemirat [[Shabbat]] KeHilchata 1:1 rules that [[cooking]] by either of these methods are forbidden deoraitta. For further clarification, [[Shabbos]] Kitchen (p. 1) includes baking, roasting, broiling, and frying.
# It is a custom among Sephardim 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>
* Igrot Moshe 3:52 writes that [[cooking]] with a microwave is also a Biblical prohibition of Bishul. 39 Melachos (Rav Ribiat; pg 589) and [[Shabbos]] Kitchen (Rabbi Simcha Bunim Cohen; pg 2) agree. </ref> Similarly, Bishul is violated by [[cooking]] with any heating element that reaches 113 degrees Fahrenheit including kerosene, gas or electric stove, hotplate, steamer, gas or electric oven. <Ref>Shemirat [[Shabbat]] KeHilchata 1:1 and 1:4 writes that Bishul is violated with any heating element that reaches 113 degrees Fahrenheit including kerosene, gas or electric stove, hotplate, steamer, gas or electric oven. [[Shabbos]] Kitchen (p. 2) agrees. 39 Melachos (vol 2 pg 568) writes that [[cooking]] in a Kli Rishon, whether it is on or off the fire, where the food will reach 110 degrees is a violation of Bishul Deoritta. </ref>
===Salt===
===Examples of Bishul with non-foods===
# 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>
# It's forbidden to melt off wax droplets using fire or hot water. <ref> 39 Melachos (vol 2 pg 553) </ref>
# It's forbidden to heat a metal until it's red hot. <ref> 39 Melachos (vol 2 pg 553) </ref> See also [[Electricity on Shabbat]].
# It's forbidden to bake bricks or earthenware in a kiln. <ref> 39 Melachos (vol 2 pg 553) </ref>
==Cooking food on Shabbat==
# Because the most practical cases of Bishul apply to food, this is the category we will deal with extensively.
# Just in order to clarify, but not for practical ramifications, the Biblical prohibition is violated for solids, when one has cooked it for a third of the time usually needed to cook, and for liquids, when one heats it up to 110 degrees Fahrenheit. However, one can also violate the Biblical prohibition of Bishul by continuing to cook the food until it’s fully cooked. (For more details about the limitations of Biblical prohibition, see the footnote). <Ref>
* <span id="Bishul Deoritta"></span>What does the Biblical prohibition of Bishul entail?
* For non-foods, 39 Melachos (vol 2 pg 553) writes that the Biblical prohibition is only violated when a property of the substance is changed.
* For solid food, 39 Melachos (vol 2 pg 553) writes that the Biblical prohibition is only violated when the food is changed from being inedible to edible. There is a dispute in the Rishonim about what is considered a minimal standard of edible for which it will be considered a violation of Bishul deoraitta. Rashi [[Shabbat]] 20a s.v. Ben Dursai holds that Bishul Deoritta is violated when it reaches half of it's [[cooking]], while the Rambam [[Shabbat]] 9:5 holds that once it's reached a third of it's [[cooking]] one has violated Bishul Doeritta. Mishna Brurah 253:38 rules like the Rambam. Shemirat [[Shabbat]] KeHilchata 1:5 and [[Shabbos]] Kitchen (p. 3) agree. 39 Melachos (vol 2, pg 555) and [[Shabbos]] Kitchen (p. 3) explain that a third and a half refer to the time that the food would take to cook fully.
* Even if a food is already minimally edible, there is a further violation of Bishul when furthering the [[cooking]]. S”A 318:4 rules that [[cooking]] a food, which is already edible, by any amount which makes it more cooked is a violation of Bishul, unless the food is fully cooked. Beiur Halacha s.v. Afliu, Shemirat [[Shabbat]] KeHilchata 1:5, [[Shabbos]] Kitchen (p. 3) agree.
* Regarding liquids, S”A 318:14 rules that the Biblical violation of Bishul is violated when the liquid is heated up to Yad Soledet Bo. Shemirat [[Shabbat]] KeHilchata 1:5 defines Yad Soledet Bo, in matters in which one has to be strict to avoid any violation, as 113 degrees Fahrenheit. Igrot Moshe 4:74:3, however, rules that one should be strict to consider Yad Soledet Bo as 110 degrees. [[Shabbos]] Kitchen (p. 5) and 39 Melachos (vol 2 pg 558) agree. Chazon Ovadia [[Shabbat]] Part 4: page 371 rules that yad soledet bo is only 104 degrees Farenheit
* Even if a liquid is Yad Soledet Bo, most poskim hold that there is a Biblical violation of Bishul if one continues to heat it until it reaches its boiling point. Sh"t Igrot Moshe 4:74(3) writes that it's sufficient to assume that once a liquid is 160 degrees heating it further it's permissible to heat it further. However, Otzrot [[Shabbat]] in name of Rav Elayshiv, Sh"t Shevet HaLevi 7:42(3), and Minchat Yitzchak 10:28 hold it must reach it's boiling point before being allowed to heat it further. [[Shabbos]] Kitchen (p. 3) writes that most poskim consider this to be a Torah prohibition.
* What is defined as a liquid? [[Shabbos]] Kitchen (p. 11) writes that only something which is completely solid such as meat, chicken, or kugel is considered solid. Igrot Moshe 4:74:7 writes that one should not rely on the Minchat Kohen and the Pri Megadim’s opinion isn’t clear.</ref>
# Practically speaking, it is forbidden to put any food on the fire or into a pot which is on the fire on [[Shabbat]], whether the food is liquid or solid, cold or hot, cooked or raw. <Ref>Shemirat [[Shabbat]] KeHilchata 1:12 rules that it is forbidden to put any food on the fire or into a pot which is on the fire on [[Shabbat]], whether the food is liquid or solid, cold or hot, cooked or raw.
* This ruling is partially based on a Rabbinic prohibition to place a solid food in an area where it could become cooked or place a liquid where it could become Yad Soledet Bo. This Rabbinic prohibition is codified in S”A 318:14 and 17. </ref> (See further for practically how one can reheat food on [[Shabbat]]).
# Another Biblical prohibition is hastening the [[cooking]] process. <Ref>Rambam 9:4. This is codified as halacha in S"A 254:4 in regards to the halacha of stirring food on the fire. Rabbi Akiva Eiger 318:1, 39 Melachos (vol 2 pg 559), and [[Shabbos]] Kitchen (p. 7) also quote this as the halacha. </ref> The practical ramifications of this will be discussed in the [[#Hastening the cooking process]] section below.  
# If one notices that one put a food on the fire and it hasn’t completely cooked, one must remove it before it becomes fully cooked in order to avoid further violation of [[Shabbat]]. <Ref> Rambam 9:5, 39 Melachos (vol 2, pg 554) </ref>
==Hastening the cooking process==
# It is forbidden to accelerate the [[cooking]] of a food which is on the fire. <Ref>Rambam 9:4. This is codified as halacha in S"A 254:4 in regards to the halacha of stirring food on the fire. Rabbi Akiva Eiger 318:1, 39 Melachos (vol 2 pg 559), and [[Shabbos]] Kitchen (p. 7) also quote this as the halacha. </ref>
# For example, not fully cooked chulent may not be moved from one area on the blech to another area which is closer to the fire. <ref> 39 Melachos (vol 2 pg 554), [[Shabbos]] Kitchen (p. 7) </ref> One may also not remove chullent from the pot on Friday night if the chullent isn’t fully cooked because doing so will hasten the [[cooking]] for the rest of the pot. <Ref>[[Shabbos]] Kitchen (p. 8) </ref>
# Similarly, if one turned on one's water urn right before [[Shabbat]] and the water isn't yet boiling, one may not take out water because in doing so one will hasten the [[cooking]] of the rest of the water remaining in the urn. <Ref> 39 Melachos (vol 2 pg 559), [[Shabbos]] Kitchen (p. 8). See, however, Minchat Yitzchak 3:137. </ref>
# It is forbidden to cover a pot, even if it is on the blech, as long as the food isn’t fully cooked because covering it hastens the [[cooking]] process. Thus, one must beware not to open the cover of any pot on the blech, because one will not be permitted to return it to the pot. <Ref>S”A 257:4, [[Shabbos]] Kitchen (p. 9) </ref>
# Another important ramification of this halacha is stirring food on the fire. See the relevant halachot [[Stirring hot food|below]].


==Cooking in an oven==
==What kind of challah should be used==
# It’s forbidden to return food to the oven even if it’s cooked and warm. <Ref>Shemirat [[Shabbat]] KeHilchata 1:17 </ref>
# Both challahs should be complete.<ref> Shulchan Aruch O.C. 274:1. Arukh HaShulchan 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>
# If there’s a possibility that the food isn’t fully cooked, if the oven door is opened or opened by itself, it’s forbidden to close the oven door, unless the food is removed. However, fully cooked food that was in the oven from before [[Shabbat]] may remain there when/if the oven door is opened. <Ref>Shemirat [[Shabbat]] KeHilchata 1:17. [[Shabbos]] Kitchen (p. 9) explains that it is forbidden to close the oven door with not fully cooked food inside because it hastens the [[cooking]] process. See also Rama 259:7. </ref>
# 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. Sh"t Bitzel Hachochma 3:110, and Rav Moshe Feinstein (cited in Radiance of Shabbos page 76) likewise maintained that one may use frozen challah as Lechem Mishnah. Rav Shlomo Zalman Auerbach quoted in note 39 in Semirat Shabbat Kehilchata chapter 55 says that it might only be permissible if the bread will defrost by the end of the meal.</ref>
# It’s forbidden to use an oven which is thermostatically controlled since opening or closing the door will likely cause the flame to be increased. <Ref> Shemirat [[Shabbat]] KeHilchata 1:29 </ref>
# 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. see also Sh"t Rivivos Ephraim 1:201 </ref>
# 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>
# 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>
# 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>
# 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>
#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>
# 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>


==Cooking on a stove==
==Passing the Challah==
# It’s forbidden to place anything on an electric stove unless it is covered. <Ref>Shemirat [[Shabbat]] KeHilchata 1:24 </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>
# Before [[Shabbat]], it’s permissible to leave cooked food on a covered electric stove which is set on a timer to begin operating on [[Shabbat]]. <Ref>Shemirat [[Shabbat]] KeHilchata 1:26 </ref> In such a case, one may not place food on the covered stove on [[Shabbat]] even before it began operating. <Ref> Shemirat [[Shabbat]] KeHilchata 1:26 </ref>
# One should not throw the challah across the table. <Ref>Rabbi David Yosef (Halacha Brurah Vol: pg. 49, Magen Avraham 167:38, Pri Megadim E"A 167:38, Mishnah Brurah 167:88, Minhag Yisroel Torah 167:4, [http://halachayomit.co.il/EnglishDefault.asp?HalachaID=2821 Throwing Bread] on Halacha Yomit </ref>
# If the flame on the stove goes out and the gas is escaping, it’s permissible to turn off the tap. Preferably, this should be done with a variation (such as using the back of one’s hand, or one’s elbow). <Ref>Shemirat [[Shabbat]] KeHilchata 1:28 </ref>
# The one who made hamotzei should take a bite of the first piece and then cut the rest of the pieces.<ref>Mishna Brurah 167:79 quotes the achronim who say that initially one shouldn’t cut the challah for everyone listening before eating since that is a hefsek initially but after the fact it isn’t an issue.</ref> However, some have the practice to cut all of the pieces and only then eat. <ref>[Rav Hershel Schachter (Brachot Shiur 92 min 30)] said that his father’s practice was to cut all of the pieces of challah before he ate. He felt that was more derech eretz to cut up for everyone before you start to eat yourself. It is in line with the Rama 167:15.</ref> In that case the others have to wait to eat their piece until the one who made a bracha eats.<ref>Gemara Brachot 47a, Shulchan Aruch OC 167:15</ref>


==Cooking in a Kli Rishon==
==How much to eat==
# It’s forbidden to put any food, liquid or solid, cooked or non-cooked, hot or cold, in a pot on the fire (Kli Rishon) even if one intends to remove it right away. <Ref> Shemirat [[Shabbat]] KeHilchata 1:12, 39 Melachos (vol 2 pg 572) </ref>
# 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>
# A Kli Rishon is a pot that was in contact with a fire or heat source. It continues to have the status of Kli Rishon if removed from the fire as long as it is 113 degrees. <Ref> Shemirat [[Shabbat]] KeHilchata 1:2, 39 Melachos (vol 2 pg 572) </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]]?
# A ladle can be considered a Kli Rishon if it was inserted in a hot Kli Rishon, and certainly if it was left in there for some time. <Ref> Shemirat [[Shabbat]] KeHilchata 1:48 </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]].  
# In general, no uncooked food, solid or liquid, may be placed in a Kli Rishon even if the food is hot and the Kli Rishon is off the fire. <Ref> Shemirat [[Shabbat]] KeHilchata 1:6 </ref>
* (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]] (Shulchan Aruch 232) to be more than a KeBeytzah.
# One may not put down a hot pot on top of a wet counter top because doing so will heat up the water droplets. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=577 Rabbi Mansour on Dailyhalacha.com] </ref>
* (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]] (Shulchan Aruch 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.  
===Fully cooked liquids===
* (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]].
# According to Ashkenazim, it’s permitted to place a fully cooked liquid in a Kli Rishon that’s off the fire as long as the liquid is still warm (it hasn’t completely cooled since being heated). <Ref> Mishna Brurah 318:24 bringing the Rama 318:15 even in the case of a Kli Rishon, Shemirat [[Shabbat]] KeHilchata. 1:7,15, [[Shabbos]] Kitchen (pg 41-3) </ref>
* What's the halacha? Shulchan Aruch 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>
# According to Sephardim, it’s permissible to pour fully cooked hot liquid into a Kli Rishon only if the liquid is still 113 degrees. <Ref> S”A 318:4 writes that if the liquid has cooled it may not be poured into a kli rishon. Mishna Brurah 318:24 explains that it must be Yad Soldet Bo according to S”A in order to pour it into a kli rishon. </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>
# Fully cooked liquid which has cooled (since it was heated originally while [[cooking]]) even if it became warm after it was cooked may not be reheated in a Kli Rishon and the contents of a Kli Rishon may not be poured into in. <Ref> Shemirat [[Shabbat]] KeHilchata. 1:8(1), 39 Melachos (vol 2 pg 563) </ref>
# For the Bracha on honey [[challah]], see [[Pas_Haba_Bikisnin#Honey_Challah]].
===Fully cooked solids===
# A fully cooked solid even if it’s cold may be placed in a Kli Rishon if the pot is not on the fire. <Ref> S”A 318:4, Shemirat [[Shabbat]] KeHilchata 1:10, 15, [[Shabbos]] Kitchen (Rabbi Simcha Bunim Cohen; pg 43) </ref>
## A fully baked (dry heat), roasted, or fried food may not be cooked(liquid heat). According to Ashkenazim one may not cook the baked, roasted or fried food in a Kli Rishon or Kli Sheni. <Ref> S”A 318:5 brings two opinions and Rama writes that the Minhag is to be strict even in a Kli Sheni. Shemirat [[Shabbat]] KeHilchata 1:59 holds like the Rama that it’s forbidden even in a Kli Sheni. </ref>
## According to Ashkenazim, it’s forbidden to put any baked item such as croutons, soup nuts, [[challah]], or [[matzah]] in hot soup that was poured directly from the pot. However it is permitted to place a baked food in soup that’s was poured into a bowl through a ladle that wasn’t left in the soup for any length of time. <Ref> Shemirat [[Shabbat]] KeHilchata 1:59 holds like the Rama that it’s forbidden even in a Kli Sheni, however he considers the soup in the bowl a Kli Shishi if the soup was taken through a ladle that wasn’t left in the soup for any length of time. This is also codified in Hilchot [[Shabbat]] pg 263 by Rabbi Shimon Eider and [[Shabbos]] Kitchen pg 38 by Rabbi Simcha Bunim Cohen. </ref>
# According to Ashkenazim, it is forbidden to put a cooked or boiled food such as chicken on top of a blech. <Ref> Mishna Brurah 318:41 and Shemirat [[Shabbat]] KeHilchata 1:60 writes that since the chicken or cooked food was cooked originally with wet-heat and now it’s being cooked through dry heat like roasting it’s forbidden to heat up the food. </ref>
===Non-fully cooked food or liquid===
# It’s forbidden to put any non-fully cooked food, liquid or solid, in a Kli Rishon even if it’s off the fire <ref>Shemirat [[Shabbat]] KeHilchata 1:14 </ref> except for ox meat (because it requires intense heat to be cooked and it won’t cook in a Kli Rishon off the fire). <Ref>39 Melachos (vol 2 pg 573-4) </ref>
# Course salt according to many authorities may be placed in a Kli Rishon which was removed from the fire because it doesn’t cook in a Kli Rishon, however, table salt can be placed in a Kli Rishon because it is cooked in the processing. # It’s forbidden to put any uncooked solids or liquids into a Kli Rishon on the fire. <Ref>39 Melachos (vol 2 pg 574) </ref>
# It’s permissible to place a baby bottle of milk in a Kli Rishon which is off the fire and there’s a lot of milk in the bottle that it’s impossible that the milk will reach 113 degrees (if left in the Kli Rishon). <Ref> Shemirat [[Shabbat]] KeHilchata 1:50 </ref>
# It’s permissible to pour a large amount of cold water into hot water in a Kli Rishon which is off the fire as long as the mixture thereby becomes less than 113 degrees and that the pouring is done in one swift action. <Ref> Shemirat [[Shabbat]] KeHilchata 1:52 </ref>
===Transferring food from one pot to another===
# It’s permissible to transfer food from one pot on the fire to another pot that’s on a covered fire if the food in both pots are fully cooked. <Ref> Shemirat [[Shabbat]] KeHilchata 1:16 </ref>
# If one’s fully cooked food is drying out one may pour boiling water from an urn into a pot that’s on the fire. If that’s not possible it’s permitted to take water with a ladle or spoon and pour it into the pot. <Ref> Shemirat [[Shabbat]] KeHilchata 1:16 </ref>
# It’s permissible to separate fully cooked in one pot on the fire into two pots as long as the empty one was clean and dry and one complies with the rules of chazara.  <Ref> Shemirat [[Shabbat]] KeHilchata 1:16 </ref>


==Pouring from a Kli Rishon==
==Which Challah to break==
# Hot liquid poured from a Kli Rishon cooks to the same extent as a Kli Rishon on the outer layer of the substance it hits. <Ref>39 Melachos (vol 2 pg 575) </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>
# It’s forbidden to pour from a Kli Rishon onto cold liquid or non-fully cooked solids. <Ref> Shemirat [[Shabbat]] KeHilchata 1:46, 39 Melachos (vol 2 pg 575) </ref>
==If started a meal Friday afternoon==
# According to Sephardim, it’s forbidden to pour water from a boiling pot to another pot that’s on the fire. <ref> S”A 253:4, Halichot olam vol 4 pg 61, Sh”t Yechave Daat 4:22, Or Letzion (vol 2), [http://www.dailyhalacha.com/displayRead.asp?readID=1632 Rabbi Mansour on Dailyhalacha.com] </ref> However, according to Ashkenazim it’s permissible. <Ref>Mishna Brurah 253:85 </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 one found one’s chullent burning in the morning, according to Sephardim it’s forbidden to pour boiling water into the Crock pot and would only be permissible if one first transferred the Chullent into a Kli Sheni and then poured in the boiling water. <Ref>Yalkut Yosef ([[Shabbat]] vol 1 pg 107), Sh”t Yechave Daat 4:22 </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>
# It’s permissible to pour from a Kli Rishon onto a baby bottle filled with milk (even if it’s cold and uncooked) since the pouring only cooks the outer layer and in this case it’s the bottle (which doesn’t cook at this temperature), however, one should be careful that the bottle isn’t completely covered by the hot water. <Ref> Shemirat [[Shabbat]] KeHilchata 1:50 </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>
# It’s forbidden to pour hot water from a Kli Rishon onto regular sugar, saccharin, instant coffee, soup powder, instant cocoa, or uncooked tea leaves. <Ref>Shemirat [[Shabbat]] KeHilchata 1:46,9 </ref>  
==Retzeh in Birkat HaMazon==
===Mixing hot and cold water===
# On [[Shabbat]] one should add Retzeh in the middle of the third Bracha of [[Birkat HaMazon]]. <Ref>Shulchan Aruch 188:4,5 </ref>
# It’s permissible to pour hot liquid from a Kli Rishon onto cold liquid if the remaining mixture will remain cool (less than 110 degrees). However it’s forbidden to pour a lot of hot liquid from a Kli Rishon onto a little cold liquid since the remaining mixture will be hot (greater than 110 degrees). <Ref>Shemirat [[Shabbat]] KeHilchata 1:51, 39 Melachos (vol 2 pg 576) </ref>
# If one forgot Retzeh and one realized:
# It’s permissible to pour from a Kli Rishon (even if it’s on the fire) onto fully cooked solids or fully cooked liquids which are still slightly warm, according to Ashkenazim. <Ref> Shemirat [[Shabbat]] KeHilchata 1:47 </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 Shulchan Aruch 44:12, Mishna Brurah 188:22 </ref>
## Therefore, it’s permissible to pour from an urn onto tea essence which is still warm. <ref> Shemirat [[Shabbat]] KeHilchata 1:47 </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 Shulchan Aruch 44:16) agree. [See Igrot Moshe 4:93 who disagrees with the Mishna Brurah regarding inserting למדני חוקיך in [[Shmoneh Esrei]].] </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 Shulchan Aruch 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 [[Shmoneh 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 Shulchan Aruch 44:13, Ben Ish Chai chukat 20, and Shulchan Aruch Harav 188:4 agree with the Birkei Yosef.</ref>
## after one said the seventh word in the fourth Bracha, one should repeat Birkat Hamazon. <Ref>Shulchan Aruch 188:6 </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>
# If a person wasn't sure if he said retzeh, according to Ashkenazim, he should go back and repeat birkat hamazon.<ref>Shemirat Shabbat Kehilchata 57:7, Mishna Brurah 188:16</ref> According to Sephardim one doesn't have to repeat birkat hamazon.<ref>Yabia Omer OC 7:28</ref>
## If a person knew that he was planning on say retzeh while he was in middle of birkat hamazon but doesn't know if he actually said it one can assume that one did actually say it.<ref>Rav Nevinsal on Mishna Brurah 188:16, See Yabia Omer 7:28 who discuss the idea of the Taz and those who disagree.</ref>
# If a person had [[kezayit]] of [[mezonot]] at [[kiddush]] before birkat hamazon then if one forgot [[retzeh]] in [[birkat hamazon]] at lunch one doesn't have to repeat birkat hamazon.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=10215&st=&pgnum=497 Divrei Dovid (responsa 86)] holds that since the kiddush counts as a meal in some sense then the lunch afterwards counts as seudat shelishit in which case if one didn't mention retzeh at lunch one doesn't have to repeat it. Shemirat Shabbat Kehilchata 57:9 and Kaf Hachaim 188:40 concur with the Divrei Dovid.</ref>
# If someone forgot to mention Shabbat in [[al hamichya]] one doesn't have to repeat it.<ref>Shemirat Shabbat Kehilchata 57:11, Mishna Brurah 208:58</ref>


==Cooking in a Kli Sheni==
==Setting the table==
# A Kli Sheni is a vessel into which a hot liquid or solid was poured. <Ref>39 Melachos (vol 2 pg 577) </ref>
# One should set one's table nicely, make [[Kiddish]], wash, make [[HaMotzei]], and have a nice meal for [[Shabbat]] day.<Ref>Shulchan Aruch 289:1 </ref>
# It’s forbidden to put any non-cooked food into a Kli Sheni which has the temperature of 113 degrees or greater <Ref> Shemirat [[Shabbat]] KeHilchata 1:53 </ref> except a few items including water, olive oil, ginger, cinnamon, ox-meat, <Ref>39 Melachos (vol 2 pg 579-580) </ref> and milk. <Ref>Mishna Brurah 318:39 at the end </ref>
==Kiddish during the day==
# Certain foods (such as potatoes, meat, kugel, or whole beans) store heat and should be treated as a Kli Rishon as long as it’s 113 degrees even if transferred to a Kli Sheni or Shelishi. <Ref> Shemirat [[Shabbat]] KeHilchata 1:58 </ref> For example, one shouldn’t put butter or seasoning on a hot (113 degree) potato or piece of meat. <Ref> Shemirat [[Shabbat]] KeHilchata 1:58 </ref> An exception to the rule, is that salt and some say even ketchup may be placed on the hot foods. <Ref> Shemirat [[Shabbat]] KeHilchata 1:58 because they are already cooked. </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 Shulchan Aruch 289:1 rule this as halacha. </ref> However, many have the minhag to say [[Pesukim]] before saying the Bracha. Some say two paragraphs "Veshamaroo" and "Zachor". Some skip to the last sentence of "Zachor" starting with "Al ken berach" before saying the bracha on the wine, however, some authorities discourage this practice. <ref>Mishna Brurah 289:2 </ref>
===Which foods may be placed in a Kli Sheni?===
==Daytime Meal==
# Two exceptions to the rule of placing liquids in a Kli Sheni are oil and water which may be placed in a Kli Sheni. <Ref> Shemirat [[Shabbat]] KeHilchata 1:53 </ref>
# The daytime meal should be more elaborate than the nighttime meal.<ref>Rashi's (Gittin 38b) first explanation of the gemara is that it is forbidden to make the two Shabbat meals equal, rather the day meal must be greater than the night one. Maharshal (Yam Shel Shlomo Gittin 4:51) is strict for both languages of Rashi.</ref>
# It’s permitted to place sugar, saccharin, instant coffee, soup powder, milk powder, instant cocoa, table salt, or [[cooking]] salt into a Kli Sheni as they have been cooked in the manufacturing process. <Ref> Shemirat [[Shabbat]] KeHilchata 1:49, 54 </ref>
# It’s forbidden to place tea leaves or ordinary cocoa in a Kli Sheni. <Ref> Shemirat [[Shabbat]] KeHilchata 1:53 </ref>
# A fully baked (dry heat), roasted, or fried food may not be cooked (liquid heat). According to Ashkenazim one may not cook the baked, roasted or fried food in a Kli Rishon or Kli Sheni. <Ref> S”A 318:5 brings two opinions and Rama writes that the Minhag is to be strict even in a Kli Sheni. Shemirat [[Shabbat]] KeHilchata 1:59 holds like the Rama that it’s forbidden even in a Kli Sheni. </ref>
===Fully cooked liquid===
# Fully cooked liquid (whether it is warm or cold) may be placed in a Kli Sheni for example, tea essence, and there is what to rely on regarding pasteurized milk. <Ref> Shemirat [[Shabbat]] KeHilchata. 1:8(2), 1:55, Mishna Brurah 318:39(end) regarding tea essence and milk</ref>
===Pouring from a Kli Sheni===
# One may pour from a Kli Sheni onto fully cooked liquid (whether it is warm or cold) <Ref> Shemirat [[Shabbat]] KeHilchata. 1:8(2) </ref>
# One should not pour hot water (which has the temperature of 113 degrees) from a Kli Sheni onto a raw egg, non-boiled tea leaves, or herring. <Ref> Shemirat [[Shabbat]] KeHilchata 1:57 </ref>


==Cooking in a Kli Shelishi==
==Eating before Kiddish==
# Some forbid putting tea leaves in a Kli Shelishi, and some permit. According to those who forbid, one should make tea essence before [[Shabbat]] and pour it into hot water of a Kli Sheni on [[Shabbat]]. <ref> Chazon Ish 52:19, Aruch HaShulchan 318:28, [[Shabbos]] Kitchen (Rabbi Simcha Bunim Kohen; pg 32) hold that tea leaves are food that are easily cooked and a Kli Shelishi is no different than a Kli Sheni. However, Igrot Moshe 4:74 bishul#15 permits putting tea leaves in a Kli Shelishi since he holds that a Kli Shelishi can’t cook at all.  According to those who forbid, Mishna Brurah 319:39 writes that one should make tea essence before [[Shabbat]] and then pour it into hot water of a Kli Sheni on [[Shabbat]]. See Sh”t [[Shevet Halevi]] 1:90 who argues on the advise of the Mishna Brurah to cook the leaves before [[Shabbat]] and then again on [[Shabbat]] because Sh”t Maharam Shik 132 suggest that there may be bishul acher bishul with the tea leaves. </ref>
# It's forbidden to taste anything before [[Kiddish]].<ref> Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 rule that since there's an obligation to make [[Kiddish]] it's forbidden to eat anything before [[Kiddish]] just like the [[Kiddish]] of Friday night. </ref> This law also applies to women. <ref>Mishna Brurah 289:6 </ref>
## Some say there’s an issue of putting tea leaves in a kli rishon on [[Shabbat]] even if they were put in boiling water before [[Shabbat]]. However, if the leaves were totally cooked there’s no issue of putting them in a kli rishon on [[Shabbat]]. <Ref> Sh”t Shevet HaLevi 1:90 </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 Shulchan Aruch O.C. 289:1 </ref>
# A fully baked (dry heat), roasted, or fried food may be cooked (liquid heat) in a Kli Shelishi. Therefore, if soup was ladled from a pot into a bowl it’s permissible to place bread in the bowl. <Ref> Shemirat [[Shabbat]] KeHilchata 1:59 </ref>
==Kiddish in the place of a meal==
# [[Kiddush]] of the day must also be made in the place of a meal.<Ref>Shulchan Aruch O.C. 289:1 </ref>
==Wine for Kiddish==
# 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>Shulchan Aruch 289:2, Mishna Brurah 289:10 </ref> What is Chamar Medina?
{{Definition of Chamar Medina}}


==Removing food from a pot on the fire==
==[[Shabbat]] Zemirot==
# For foods which have not yet been fully cooked, one may not remove a portion of the food since by reducing the amount of food in the pot, one hastens the [[cooking]] process. <Ref> [[Shabbos]] Kitchen (Rabbi Simcha Bunim Cohen; pg 8) </ref>
# After having eaten one's fill it's proper to sing Zemirot (songs) of praise to Hashem.<ref>Mishna Brurah 289:5 </ref>
# Similarly, it’s forbidden to take water out of an urn in which the water has not reached its boiling point yet. <Ref> [[Shabbos]] Kitchen (Rabbi Simcha Bunim Cohen; pg 8), Shemirat [[Shabbat]] KeHilchata (1:35 note 96) </ref>
# It is permitted to say Hashem's name when singing Zemirot.<ref>Rav Moshe Feinstein (quoted by Rabbi Tendler in Moreshet Moshe v. 2 p. 53) held that it is permitted to say Hashem’s name in Shabbos zemirot but if Hashem’s name is repeated the real name should only be said the first time.</ref> Some have the practice not to say Hashem's real name when singing zemiros and simply say Hashem. <ref>Rav Moshe Soloveitchik (cited in Nefesh Harav pg. 160) </ref> See [[Not_Saying_Hashem%27s_Name_in_Vain#Using_Hashem.27s_Name_for_Zemirot]]


==Stirring hot food==
==Links==
===Not fully cooked food===
* [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
# It’s forbidden (as s.v. Megis). Rambam 3:11, S”A 318:18, Shemirat [[Shabbat]] KeHilchata 1:31, and 39 Melachos (vol 2 pg 560)  bring this law as halacha. </ref>
* [http://www.yutorah.org/lectures/lecture.cfm/782301/Rabbi_Michael_Taubes/The_Shabbos_Meals The Shabbos Meals] by Rabbi Michael Taubes
# There's no prohibition of stirring a clear liquid such as chicken soup. <ref> 39 Melachos (vol 2 pg 560) </ref>
# One can’t even take out a serving utensil from a Kli Rishon (even off the fire), unless the food is cold (not at the level of 113 degrees). <Ref> When Rambam 3:11 and S”A 318:18 quote the law of stirring, they extend it to the case of removing a serving spoon from a hot food which causes a mixing of the food. Bet Yosef explains that when the Rambam forbids by a pot on the fire, it also includes the case of where the pot came off the fire and is still boiling. This is found explicitly in the Ran 6b and Rabbenu Yerucham 3:12 pg 68a. S”A rules this law with the language of a pot removed from the fire. This is brought as halacha in Shemirat [[Shabbat]] KeHilchata 1:31. </ref>
===Fully cooked food===
# Mixing fully cooked food which is on the fire is forbidden. <Ref> Ritva [[Shabbat]] 18b (quoted in Tal Orot pg 39) writes that even after the food was cooked it’s still forbidden on a rabbinic level to stir the hot food. S”A 318:18 rules one can’t remove a spoon from a food that’s not fully cooked but if it’s fully cooked it’s permitted, which seemingly means that one can remove a spoon from a fully cooked food but not to actually mix it. Similarly, Bet Yosef 321 quotes Sh”t Rambam 68 (and the halacha is also found in [[Shabbat]] 21:13) who permits mixing a hot food that was fully cooked and removed from the fire. Bet Yosef adds that even though it’s forbidden even off the fire as long as it’s hot here it’s permitted because it’s totally cooked. Rav Ovadyah (Yalkut Yosef [[Shabbat]] vol 3 pg 187; Kol Sinai Tevet 5723) implies from these sources that actually mixing a totally cooked food while on the fire is forbidden as Mechzei KeMevashel (appears like [[cooking]]). Or Letzion 2 pg 238 writes that the Kol Bo (quoted by Bet Yosef 253) who forbids stirring a fully cooked pot on the fire is a Deoritta prohibition, while Mishna Brurah 318 argues that clearly stirring a fully cooked food is only forbidden on a rabbinic level (as is explicit in the Ritva). However, Ramach (quoted by Kesef Mishna 9:4), Mamer Mordechai 318:20, and Chazon Ish 37:15 permit actual mixing even though the pot is on the fire because the food is completely cooked. </ref>
# Ashkenazim are strict not even to take a serving spoon out of a pot of a fully cooked food (that’s 113 degrees) only while it’s on the fire. <Ref> Ran 6b (according to the version of the Bet Yosef 318:18 quoted by the Hagahot HaBach on the Rif) writes that even removing a serving spoon from the pot of hot food is forbidden because in that act one stirs the food. Rambam 3:11 also rules that putting a serving spoon is forbidden because of stirring. However, Magid Mishna 3:11 explains that that Rambam (and Ran who says this explicitly) only forbade a hot food that wasn’t totally cooked but stirring is permitted if it’s totally cooked (Bet Yosef adds that according to those who hold there’s no issue of [[cooking]] once it’s cooked to the stage of Machal Ben s.v. VeHalo Megis) and Rashba (18b s.v. Tzemer LeYurah) that once the hot food was stirred once it’s considered cooked and there’s no issue of [[cooking]] with the second stirring.] S”A 318:18 rules that it’s permitted to remove a spoon from a fully cooked food even when it’s on the fire. However, the Rama is strict not to remove a utensil or stir the pot whether it’s on the fire or even off the fire based on Sh”t Mahari Vill 30. The achronim including Eliyah Raba 318:40, Chaye Adam 20:9, Levush 321:9, Pri Megadim M”Z 321:23, Sh”t Zera Emet 1:40, Tehilat LeDavid 252:1, Mishna Brurah 318:117, 39 Melachos (vol 2 pg 561-2), and Shemirat [[Shabbat]] KeHilchata 1:32 agree that Ashkenazim should be strict like the Rama while the food is still on the fire both not to stir and not to remove a utensil (and they mention that if there’s one who wants to be stringent one should be stringent in regards to stirring something off the fire). Sh”t Igrot Moshe 4:74 is strict like the Rama regarding food that’s on the fire and explains that that one may not stir food on the fire so that one doesn't assume that the food is totally cooked and it really isn’t and come to a Torah prohibition. Shemirat [[Shabbat]] KeHilchata 1:32 adds that if there’s going to be non way to remove food from the pot and return it to the fire (because of absence of a suitable cover of the fire) one may be lenient and remove food (not stir) as long as the food is surely fully cooked. </ref> However, Sephardim hold it’s permitted even if in the act one turns the food that was on top of the pot to be moved to the bottom closer to the fire. <Ref> See above note. The Chida in name of the Radvaz 3:411, Taz 318:23, and Yalkut Yosef ([[Shabbat]] vol 3 pg 187) rule like S”A. [Interestingly, Orchot Rabbenu Kehilat Yacov pg 149 writes that in the house of the Chazon Ish and Kehilat Yacov (who were Ashkenazic), they actually took food from a pot on the fire when the food was fully cooked, not like the Rama (however, Orchot Rabbenu explains that since they were so strict regarding Chazara, if they weren’t lenient in this regard, they wouldn’t have hot food on [[Shabbat]]). The Chazon Ish 37:15 actually rule this way. ]</ref>
===Food not on the fire===
# If the fully cooked food is off the fire, one can completely mix the food. <Ref> Bet Yosef 321 quotes Sh”t Rambam 68 (and the halacha is also found in Rambam Hilchot [[Shabbat]] 21:13) who permits mixing a hot food that was fully cooked and removed from the fire. S”A 318:18 rules that it’s permitted to remove a spoon from a fully cooked food even when it’s on the fire, implying when off the fire and it’s fully cooked one can actually stir the food. Yalkut Yosef (Kitzur S”A vol 1 pg 631), and Shemirat [[Shabbat]] KeHilchata 1:32 rule that once the food is off the fire, one may stir the food. [Mishna Brurah 318:117 writes that if one want to be strict one shouldn’t stir it but just remove the food from the pot.] </ref> However, some are strict unless there's a need. <ref> 39 Melachos (vol 2 pg 561) </ref>
#  It is permitted to put a spoon or ladle inside a pot, which is off the fire, as long as one is careful that the spoon or ladle is free from any remnants of water or uncooked food. <Ref> Shemirat [[Shabbat]] KeHilchata 1:34 </ref>
 
==Hot tap water==
# Turning on the hot tap water is prohibited on [[Shabbat]]. <ref>The 39 Melachos (Rabbi Ribiat, vol 2 pg 639) </ref> It’s forbidden to use the hot water even if one turns off the hot water heater before [[Shabbat]]. <ref> The 39 Melachos (Rabbi Ribiat, vol 2 pg 640) </ref>
# In cases of extreme need there may be a basis for permitting using hot tap water, however, a Rav must be consulted before using this leniency. <Ref> The 39 Melachos (Rabbi Ribiat, vol 2 pg 640) </ref>
# One may leave on a hot water faucet from before [[Shabbat]]. One may not turn off a hot water tap if the tap has been running to the point that the water in the boiler is colder than Yad Soldet Bo (after 15-20 minutes), however if the faucet has only been running for a short time or it’s only open slightly and the water is still Yad Soldet Bo, then it’s permissible it turn it off. <Ref> The 39 Melachos (Rabbi Ribiat, vol 2 pg 640-1) </ref>
# Even when it’s permissible to turn on the hot water tap or if one left on the hot water tap from before [[Shabbat]] other issues including:
## make sure that one does not use the hot and cold water at the same time in one faucet and
## make sure one doesn’t pour directly onto moist or wet dishes rather one should fill a basin and then put in one’s wet dishes or preferably pour the hot water into a container and from there into a basin and then put inside it the wet dishes. <Ref> The 39 Melachos (Rabbi Ribiat, vol 2 pg 640-1) </ref>
# See also a related topic, [[Showering on Shabbat]].
 
==Making Tea on Shabbat==
# According to many poskim tea leaves are considered foods which cook easily and could cook in a Kli Sheni and therefore it's forbidden to put a tea bag in a cup and pour upon it boiling water from the urn nor may the tea bag be put in a cup in which water was poured from an urn. <ref> Mishna Brurah 318:39, Aruch Hashulchan 318:28, 39 Melachos (Rabbi Ribiat, vol 2, pg 660).
* However, [http://www.yutorah.org/lectures/lecture.cfm/735829/Rabbi_Chaim_Jachter/Making_Tea_on_Shabbat Rabbi Chaim Jachter] quotes Rabbi Yosef Adler quoting Rav Yosef Dov Soloveitchik who said that his grandfather, Rav Chaim Soloveitchik, made tea on [[Shabbat]] using a Kli Sheni, because the gemara [[Shabbat]] 42b says that it is permissible to put spices into a kli sheini, and Rav Chaim considered tea to be a spice. Rav Shlomo Zalman Auerbach (quoted in Shmirat [[Shabbat]] KeHilchata chapter 1 note 152) is quoted as saying that the spices referred to in the gemara in [[shabbat]] 42b were different then the spices of today, and that today's spices would be considered like kalei habishul. </ref>
# The preferable way of making tea on [[Shabbat]] is to use instant tea which may be placed in a Kli Sheni (a cup with water which was poured from an urn) and better yet in a Kli Shelishi (a cup with water which was poured from a Kli Sheni). <ref>Igrot Moshe 4:74(16) </ref>
# Another preferable method is to prepare "tea essence" by [[cooking]] a tea bag before [[Shabbat]], saving the flavored liquid, and putting it into a Kli Sheni (a cup with hot water which was poured from an urn). <ref>Mishna Brurah 318:39 </ref>
# Lastly, if one didn't prepare tea essence before [[Shabbat]] some poskim are lenient to make tea using a Kli Shelishi by pouring boiling water from an urn to a cup (Kli Sheni) and from that cup to another cup (Kli Shelishi) and putting the tea bag in the Kli Shelishi. <ref> Igrot Moshe 4:74(15) writes that a Kli Shelishi doesn't cook at all and so it's permissible to put a tea bag in a Kli Shelishi. This is also the opinion of the 39 Melachos (Rabbi Ribiat, vol 2, pg 661). There are some who disagreed with this idea, namely the Aruch HaShulchan 318:28 and Shemirat [[Shabbat]] KeHilchata 1:63 (in the new edition, see note 192). [The Mishna Brurah 318:39 clearly leave out this option implying that it's not a valid alternative. [http://www.yutorah.org/lectures/lecture.cfm/735738/Rabbi_Aryeh_Lebowitz/Making_Tea_on_Shabbos Rabbi Aryeh Lebowitz in an article on yutorah.org] writes "The Mishna Brurah writes that one may not cook tea even in a Kli Shelishi." and in a [http://www.yutorah.org/lectures/lecture.cfm/754922/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Making_Tea_on_Shabbos Rabbi Lebowitz on the Ten Minute Halacha] repeats the same statement which seemingly isn't totally precise as the Mishna Brurah actually makes no mention of Kli Shelishi at all.]
* Sh”t Shevet HaLevi 1:90 writes that there’s an issue of putting tea leaves in a kli rishon on [[Shabbat]] even if they were put in boiling water before [[Shabbat]]. However, if the leaves were totally cooked there’s no issue of putting them in a kli rishon on [[Shabbat]]. </ref>
==Sources==
==Sources==
<references/>
<references/>
[[Category:Shabbat]]
[[Category:Shabbat]]

Revision as of 01:55, 17 August 2020

This article is good. It can still be slightly improved, either by adding content, restructuring the page, or updating its content.
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] Others disagree.[3]
  3. Some say that it isn't necessary to cover mezonot while reciting kiddush,[4] while others disagree.[5]
  4. It isn't obligatory to cover the challah during Seudat Shelishit, however, some have the practice to do so.[6]
  5. There is a dispute if a clear covering of the challah is sufficient according to the reason that the challah's are covered so as not to be embarrassed by the wine that takes precedence over it.[7]
  6. The challah's should be on the table before Kiddush and covered. They shouldn't be brought to the table after Kiddush.[8] Others, however, hold that it isn't necessary to bring the challah to the table before Kiddush and indeed it is preferable to bring it afterwards.[9] The minhag follows the first opinion.[10] Nonetheless, all agree that it is permitted to switch the challah's after kiddush before hamotzei with another challah that wasn't on the table at the time of kiddush, such as with a challah that was heating up.[11]
  7. During the daytime meal everyone agrees that one could have the challah on the table covered before kiddush.[12]

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.[13]
  2. Women are also obligated in Lechem Mishneh.[14] 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. [15]
  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. [16] Some say that there's no need to have 12 loaves but one should cut both loaves at each meal and end up with 12 half loaves from the 3 meals and 2 loaves at each meal.[17]
  4. One should wait for everyone to sit before reciting Hamotzei in order to fulfill Lechem Mishna.[18]
  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.[19]
  6. The loaves should be at least the size of a Kezayit.[20]

Procedure

  1. Some have the custom to cut a little bit of the challah before reciting the beracha. [21]
  2. Some have the custom to recite "birshus," meaning, "with your permission," before reciting the beracha. [22]
  3. It is a custom among Sephardim to sing "lemivtza al rifta" between netilat yadayim and the beracha of hamotzi for the bread. [23]

Salt

  1. Before eating the challah, one should dip it in salt. [24] If one does not have salt, he should dip it in something else which has salt or in sugar.[25]

What kind of challah should be used

  1. Both challahs should be complete.[26] Even if part of the challah is burnt it is still considered whole. [27]
  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. [28]
  3. The challahs should not be in a bag or wrapped up during the beracha. [29]
  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. [30]
  5. The challahs used should preferably be larger than a Kezayit. [31]
  6. If one only has one loaf of bread one may use Pas habah BeKisnin for the second loaf to fulfill Lechem Mishna. [32]
  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. [33]
  8. If one doesn't have even one whole loaf, it is still preferable to use two slices than just one. [34]
  9. Bagels may be used for lechem mishne and are considered complete even though there is a hole in the middle. [35]

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. [36]
  2. One should not throw the challah across the table. [37]
  3. The one who made hamotzei should take a bite of the first piece and then cut the rest of the pieces.[38] However, some have the practice to cut all of the pieces and only then eat. [39] In that case the others have to wait to eat their piece until the one who made a bracha eats.[40]

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.[41] 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. [42]
  2. One should make sure to eat a Kezayit of the bread for the meals of Shabbat within Shiur Kedi Achilat Pras.[43]
  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. [44]

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. [45]
  2. If one had wine during the meal of Friday afternoon, when one makes Kiddish one doesn’t say Borei Pri HaGafen nor HaMotzei. [46]
  3. If one doesn’t have wine and so, one makes Kiddish on bread one shouldn’t make HaMotzei. [47]

Retzeh in Birkat HaMazon

  1. On Shabbat one should add Retzeh in the middle of the third Bracha of Birkat HaMazon. [48]
  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. [49]
    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. [50]
    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. [51]
    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. [52]
    5. after one said the seventh word in the fourth Bracha, one should repeat Birkat Hamazon. [53]
  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…[54]
  4. If a person wasn't sure if he said retzeh, according to Ashkenazim, he should go back and repeat birkat hamazon.[55] According to Sephardim one doesn't have to repeat birkat hamazon.[56]
    1. If a person knew that he was planning on say retzeh while he was in middle of birkat hamazon but doesn't know if he actually said it one can assume that one did actually say it.[57]
  5. If a person had kezayit of mezonot at kiddush before birkat hamazon then if one forgot retzeh in birkat hamazon at lunch one doesn't have to repeat birkat hamazon.[58]
  6. If someone forgot to mention Shabbat in al hamichya one doesn't have to repeat it.[59]

Setting the table

  1. One should set one's table nicely, make Kiddish, wash, make HaMotzei, and have a nice meal for Shabbat day.[60]

Kiddish during the day

  1. The text of Kiddish during the day is just Borei Pri Hagefen. [61] 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 ken berach" before saying the bracha on the wine, however, some authorities discourage this practice. [62]

Daytime Meal

  1. The daytime meal should be more elaborate than the nighttime meal.[63]

Eating before Kiddish

  1. It's forbidden to taste anything before Kiddish.[64] This law also applies to women. [65]
  2. It's permissible to drink water before Shacharit on Shabbat day since the obligation of Kiddish doesn't apply until one prayed. [66]

Kiddish in the place of a meal

  1. Kiddush of the day must also be made in the place of a meal.[67]

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.[68] What is Chamar Medina?
  2. Chamar Medina (lit: wine of the land)[69] includes beer[70] or cognac[71].
    1. There is a debate in the poskim whether chamar medina is still relevant today.[72]
  3. List of beverages:
    1. The following are NOT chamar medina: water[73], soda/lemonade[74], oil[75]
    2. The following ARE chamar medina: beer[70], hard liquor (schnapps)[76]
    3. The following are debatable: coffee[77], milk[78], juice[79], tea[80]
      1. Generally ashkenaz poskim allow these, whereas sephardi poskim do not.

Shabbat Zemirot

  1. After having eaten one's fill it's proper to sing Zemirot (songs) of praise to Hashem.[81]
  2. It is permitted to say Hashem's name when singing Zemirot.[82] Some have the practice not to say Hashem's real name when singing zemiros and simply say Hashem. [83] See Not_Saying_Hashem's_Name_in_Vain#Using_Hashem.27s_Name_for_Zemirot

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; Iggrot Moshe OC 5:18). The fnt. to Radiance of Shabbat cites the Leket Yosher p. 50 who seems to differ with Rav Moshe.
  3. ↑ Rav Shlomo Zalman Auerbach (Shemirat Shabbat Khilchata ch. 47 fnt. 125) as cited by Dirshu 271:48
  4. ↑ Rav Shlomo Zalman Auerbach (Shemirat Shabbat Khilchata ch. 47 fnt. 125) as cited by Dirshu 271:48
  5. ↑ Rav Ovadia Yosef (Chazon Ovadia Shabbat v. 4 p. 14) as cited by Tiferet 271:60
  6. ↑ Dirshu 271:48 cites Aruch Hashulchan 291:10 and CHazon Ish (Dinim Vhanahagot 10:11) as holding that the challah doesn't have to be covered at Seudat Shlishit since there is no kiddush. Nonetheless, the Eshel Avraham Mbutchach 271 holds that it is proper to cover them. Tiferet 271:63 cites Yalkut Yosef 291 p. 662 as lenient, and the Ben Ish Chai Chaye Sarah n. 12 as strict.
  7. ↑ Dirshu 271:47 cites Rav Nissim Karelitz (Chut Shani 4:85:18) as holding that it is ineffective and on the other hand, Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata ch. 47 fnt. 116) as holding that it is sufficient. Tiferet 271:60 cites Yalkut Yosef p. 351 as lenient.
  8. ↑ Aruch Hashulchan 271:22 explains that if the challah's are brought are the kiddush then it satisfies the reason of the Yerushalmi since the bread didn't see its embarrassment by reciting kiddush on wine before the bread. However, in terms of the Bavli's reason the bread has to be set up before the kiddush in order that it be ready for kavod Shabbat and not brought afterwards. Avnei Darech 13:53 citing Sefer Mitzvot Zmaniyot (Student of the Rosh), Chatom Sofer on SA OC 262, Minchat Yitzchak 3:13:10-11, The Radiance of Shabbos p. 40, and Shemirat Shabbat Kehilchata 47:24 agree.
  9. ↑ Gra in Maaseh Rav 118, Ach Tov Vchesed 1:10, Avnei Derech 13:53 citing Rav Nevinsal (Yerushalayim Bmoadeha Shabbat v. 2 p. 104), Halichot Shabbat v. 1 p. 45, and Divrei Shalom 4:101:4. See Mpeninei Harav p. 84. Mitzvat Lechem Mishna 10:4 organizes the entire dispute and summarizes that the majority opinion is to bring the challah to the table before kiddush and have them covered, while the Gra holds that it should be brought after kiddush and instead they should be covered somewhere else. Chashukei Chemed Pesachim 100b also quotes this dispute and doesn't resolve it.  
    • Can one leave the challah's on a warming tray until after kiddush? 1) According to the Yerushalmi's reason to cover the challah's, namely, so as not to embarrass the bread, it is better for the challah to be off the table than on the table covered. 2) In terms of the reason that the challah's are like the maan and should be covered, it is sufficient to cover them for Hamotzei alone, see Mishna Brurah 271:41. 3) For the reason of the Rashbam and Tosfot Pesachim 100b that the bread should be covered so that it appears to be brought out for kavod Shabbat and not sitting on the table beforehand, it seems that it would be better not to be on the table at all until after kidush. Tosfot justified the practice to bring the challah to the table and covering them since we have big tables that aren't possible to set in another room and bring after kiddush, however, still it is best not to bring it to the table at all. This is the approach of the Gra and others cited above.
  10. ↑ Shemirat Shabbat Kehilchata 47:22, Avnei Darech 13:53
  11. ↑ Rivevot Efraim 2:115:79 cited by Avnei Darech 13:53. . Avnei Darech agreed. Dor Hamelaktim Shabbat v. 1 p. 625 cites Rav Elyashiv (Ashrei Haish 2:1:14) who holds that the challahs should be on the table from before Shabbat, however, if you want to heat them up, ideally you should put other lechem mishna on the table for kiddush and then switch them when you get to hamotzei. If you don't have then it is fine to heat the challahs during kiddush. Rav Chaim (Aliba Dhilchata 49 p. 37c) writes that the minhag is to bring the challah to the table and have them covered and not left in another room prepared.
  12. ↑ See Mpeninei Harav p. 84 who has a unresolved question as to whether the halacha that the food shouldn't be brought to the table until after kiddush applies to the daytime kiddush as well or only the nighttime one. Ach Tov Vchesed 1:10:6 holds that it doesn't apply to the morning and cites the Mordechai Pesachim 100b who says so explicitly. Avnei Darech 13:53 cites this as well from Rav Nevinsal (Yerushalayim Bmoadim Shabbat 2:104). Mitzvat Lechem Mishnah 10:4 agrees. He cites Rav Debilitsky who says this as well and even the Gra would agree to bring the challah to the table before kiddush by day. Though he also cites Rav Zilerbstein as holding that the Gra's minhag applies during the day as well that they shouldn't bring the challah to the table until after kiddush.
  13. ↑ 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.
  14. ↑ 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.
  15. ↑ 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.
  16. ↑ Kaf HaChaim 262:2-3
  17. ↑ Rav Schachter (Brachot Shiur 76 min 44) quoting the Gra
  18. ↑ Chazon Ovadyah (Shabbat vol 2, pg 172)
  19. ↑ Kaf HaChaim 274:12 writes that one should continue to hold both loaves of bread while one breaks the first loaf. Shulchan Aruch 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.
  20. ↑ Shemirat Shabbat Kehilchata 2:55:5, Chazon Ovadia (v. 2 p. 187). Chazon Ovadia cies the Chikrei Lev YD 1:57 who wrote that the breads for lechem mishneh need to be at least a kezayit but the Bet Menucha 51a argues a loaf any size is fine. Kaf Hachaim Palagi 36:44 sided with the Chikrei Lev since the Lechem Mishneh corresponds to the meals of the maan and it says eating with respect to the maan (Shemot 16:25), which implies the size of eating which is a kezayit.
  21. ↑ 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.
  22. ↑ 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.
  23. ↑ 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.
  24. ↑ 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
  25. ↑ Yalkut Yosef 274:18
  26. ↑ Shulchan Aruch O.C. 274:1. Arukh HaShulchan 274:5 says that if a whole one is not available then the mitzva can nevertheless be fulfilled with two broken ones.
  27. ↑ Mishna Brurah 274:2.
  28. ↑ 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. Sh"t Bitzel Hachochma 3:110, and Rav Moshe Feinstein (cited in Radiance of Shabbos page 76) likewise maintained that one may use frozen challah as Lechem Mishnah. Rav Shlomo Zalman Auerbach quoted in note 39 in Semirat Shabbat Kehilchata chapter 55 says that it might only be permissible if the bread will defrost by the end of the meal.
  29. ↑ MB 167:23, Shemirat Shabbat Kihilchita volume 2,55:11:38, and Rav Scheinberg quoted in The Radiance of Shabbos page 79 footnote 18. see also Sh"t Rivivos Ephraim 1:201
  30. ↑ Chazon Ovadyah (Shabbat, vol 2, pg 176).
  31. ↑ Shemirat Shabbat Kihilchita vol. 2, 55:5, Rav Scheinberg quoted in The Radiance of Shabbos page 79 footnote 15.
  32. ↑ 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.
  33. ↑ Mishna Brurah 242:6.
  34. ↑ 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.
  35. ↑ Sh"t Rivivot Ephraim 1:204:2
  36. ↑ Yalkut Yosef (Shabbat vol 1 pg 312), Piskei Teshuvot (Siman 274 note 7)
  37. ↑ Rabbi David Yosef (Halacha Brurah Vol: pg. 49, Magen Avraham 167:38, Pri Megadim E"A 167:38, Mishnah Brurah 167:88, Minhag Yisroel Torah 167:4, Throwing Bread on Halacha Yomit
  38. ↑ Mishna Brurah 167:79 quotes the achronim who say that initially one shouldn’t cut the challah for everyone listening before eating since that is a hefsek initially but after the fact it isn’t an issue.
  39. ↑ [Rav Hershel Schachter (Brachot Shiur 92 min 30)] said that his father’s practice was to cut all of the pieces of challah before he ate. He felt that was more derech eretz to cut up for everyone before you start to eat yourself. It is in line with the Rama 167:15.
  40. ↑ Gemara Brachot 47a, Shulchan Aruch OC 167:15
  41. ↑
    • 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 (Shulchan Aruch 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 (Shulchan Aruch 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? Shulchan Aruch 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).
  42. ↑ See Netilat_Yadayim_for_a_meal#Minimum_amount_of_bread_to_obligate_Netilat_Yadayim.
  43. ↑ 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.
  44. ↑ S”A and Rama 274:1
  45. ↑ S”A 271:4 based on Shmuel’s opinion on Pesachim 100a
  46. ↑ 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.
  47. ↑ S”A 271:4
  48. ↑ Shulchan Aruch 188:4,5
  49. ↑ Kitzur Shulchan Aruch 44:12, Mishna Brurah 188:22
  50. ↑ 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 Shulchan Aruch 44:16) agree. [See Igrot Moshe 4:93 who disagrees with the Mishna Brurah regarding inserting למדני חוקיך in Shmoneh Esrei.]
  51. ↑ S”A 188:6, Kitzur Shulchan Aruch 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 Shmoneh Esrei section).
  52. ↑ 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 Shulchan Aruch 44:13, Ben Ish Chai chukat 20, and Shulchan Aruch Harav 188:4 agree with the Birkei Yosef.
  53. ↑ Shulchan Aruch 188:6
  54. ↑ Halachos of Brachos (pg 511) based on Beiur Halacha 188:10 s.v. mazkir, Kesot HaShulchan 47:3
  55. ↑ Shemirat Shabbat Kehilchata 57:7, Mishna Brurah 188:16
  56. ↑ Yabia Omer OC 7:28
  57. ↑ Rav Nevinsal on Mishna Brurah 188:16, See Yabia Omer 7:28 who discuss the idea of the Taz and those who disagree.
  58. ↑ Divrei Dovid (responsa 86) holds that since the kiddush counts as a meal in some sense then the lunch afterwards counts as seudat shelishit in which case if one didn't mention retzeh at lunch one doesn't have to repeat it. Shemirat Shabbat Kehilchata 57:9 and Kaf Hachaim 188:40 concur with the Divrei Dovid.
  59. ↑ Shemirat Shabbat Kehilchata 57:11, Mishna Brurah 208:58
  60. ↑ Shulchan Aruch 289:1
  61. ↑ 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 Shulchan Aruch 289:1 rule this as halacha.
  62. ↑ Mishna Brurah 289:2
  63. ↑ Rashi's (Gittin 38b) first explanation of the gemara is that it is forbidden to make the two Shabbat meals equal, rather the day meal must be greater than the night one. Maharshal (Yam Shel Shlomo Gittin 4:51) is strict for both languages of Rashi.
  64. ↑ Rambam (Hilchot Shabbat 29:10) and Shulchan Aruch 289:1 rule that since there's an obligation to make Kiddish it's forbidden to eat anything before Kiddish just like the Kiddish of Friday night.
  65. ↑ Mishna Brurah 289:6
  66. ↑ Tur writes in the name of his father, the Rosh, and Shulchan Aruch O.C. 289:1
  67. ↑ Shulchan Aruch O.C. 289:1
  68. ↑ Shulchan Aruch 289:2, Mishna Brurah 289:10
  69. ↑ The Rashbam (cited in the Tur siman 272) holds that for a drink to be considered chamar medina, there has to be no wine available in the entire city. The Tur then cites a yesh mefarshim that a beverage can only be chamar medina if there is no wine within a day's journey of the city. However, from the Rambam (hilchot shabbat 29:17) it sounds like he thinks that as long as people in that locale typically drink this beverage instead of wine ("מדינה שרוב יינה שכר"), this is good enough to consider that beverage chamar medina. 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. Halachot Ketanot 1:9 writes that chamar medina must have alhocol, although see below for other poskim who argue.
  70. ↑ 70.0 70.1 Shulchan Aruch O.C. 296:2 writes that one may make Havdalah on beer (שכר) if it is Chamar Medina or other drinks besides for water.
  71. ↑ Yalkut Yosef 296:8
  72. ↑ Mishna Brurah (272:24) cites from the Magen Avraham that to be considered chamar medina, there has to be no wine available in the city that year, and this beverage has to be the primary beverage of the city. This is based on the Rashbam and the yesh mefarshim cited in the Tur (see previous note). However, in the Biur Halacha (272:9 s.v. shemikadshin) he cites the position of the Rambam that as long most people in the city drink this beverage then it is considered chamar medina (מדינה שרוב יינה שכר), even if there is wine available in the city. Rav Chaim Kanievsky in Kovetz Teshuvot 1:57 asked Rav Elyashiv whether a sick person could recite havdalah on tisha b'av on wine or chamar medina. Rav Elyashiv responded that they should use beer or another drink that is chamar medina. Rav Chaim responded that the Chazon Ish thought that nowadays nothing, including beer, is chamar medina since wine is so common (presumably based on the Magen Avraham cited above). See Dirshu Mishna Brurah (296 ft. 12) who cites this position of the Chazon Ish. As noted, Rav Elyashiv disagrees and thinks that even though wine is available nowadays everywhere, nonetheless there is still chamar medina because most people don't drink wine as part of a regular seudah, but rather other beverages (he relies upon the position of the Rambam cited in the biur halacha).
  73. ↑ Shulchan Aruch 272:9 explains that water is definitionally not able to be considered chamar medina. Mishna Brurah (272:25) explains that even if the city drinks only water and nothing else, it still cannot be considered chamar medina. Mishna Brurah (296:10) explains that this is because water isn't considered "חשיב" (lit: important, significant).
  74. ↑ Sh"t Igrot Moshe 2:75 rules that soda is just like water and can not be used for kiddush. Rav Avigdor Neventzahl in Biyitzchak Yikare 272 fnt. 25 agrees. Sh"t Vayan Avraham (Izrael) Siman 34 (pg 63) writes that he remembers in the holocaust the question arose whether lemonade could be used for Havdalah and he concludes that it just like water and can’t be used for Havdalah.
  75. ↑ Mishna Brurah 272:25
  76. ↑ Mishna Brurah 272:30. This seems to have been the common minhag in Ashkenaz, to make kiddush shabbat day on schnapps despite the availability of wine. See the Bach (272:10 s.v. v'ikah) who is perplexed by this minhag and attempts to justify it. See Mishna Brurah 272:29 who explains that perhaps it is because wine is expensive and kiddush shabbat day is only drabanan anyway, so we can be lenient and use schnapps and not be concerned with the Rambam's shita that is invalid for kiddush. Mishna Brurah 272:30 seems to imply that another reason to use schnapps would be if you prefer it (similar to the discussion regarding making kiddush on bread Friday night).
  77. ↑ Halachot Ketanot 1:9 writes that Chamar Medina must have alhocol and so coffee is not Chamar Medina. Yalkut Yosef 296:8 writes that one may not use coffee, tea, orange juice, or soda for Havdalah, but one if there's no wine in the city, one may use beer or cognac which are considered Chamar Medina; Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 408 specifies that coffee, tea, milk, and fruit juice are not considered chamar medina, and therefore one may not make havdalah with them. More sources can be found in Yabia Omer OC 3:19 for this approach.
    • However ashkenazi poskim are more expansive, and do not require the beverage to be alcoholic to be considered chamar medina. Rav Avigdor Neventzahl in Biyitzchak Yikare (siman 272 footnote 25) says that coffee, juice, or tea may be permitted.
  78. ↑ Mishna Brurah (272:25) says that milk is not chamar medina. Dirshu Mishna Brurah (296 ft. 15) cites Rav Shlomo Zalmen that even in a place where everyone drinks milk it still isn't chamar medina because it isn't a chashuv beverage. However, Igrot Moshe 2:75 says that in an extenuating circumstances, milk could be used as chamar medina in a place where it is common to drink. Tzitz Eliezer 8:16 and 14:42 agrees.
  79. ↑ Dirshu Mishna Brurah (296 ft. 16) cites from Rav Elyashiv that juices such as orange juice or grapefruit juice are considered chamar medina. Rav Avigdor Neventzahl in Biyitzchak Yikare (siman 272 footnote 25) says that juice may be permitted.
  80. ↑ Igrot Moshe 2:75 says that in an extenuating circumstances, tea can be considered chamar medina. Tzitz Eliezer 8:16 and 14:42 agrees, as does Rav Avigdor Neventzahl in Biyitzchak Yikare (siman 272 footnote 25).
  81. ↑ Mishna Brurah 289:5
  82. ↑ Rav Moshe Feinstein (quoted by Rabbi Tendler in Moreshet Moshe v. 2 p. 53) held that it is permitted to say Hashem’s name in Shabbos zemirot but if Hashem’s name is repeated the real name should only be said the first time.
  83. ↑ Rav Moshe Soloveitchik (cited in Nefesh Harav pg. 160)
Retrieved from "http://localhost:80/index.php?title=Bishul&oldid=28468"