Making Early Shabbat and Bracha on Coffee and Tea: Difference between pages

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==When does [[Shabbat]] start?==
<p class="indent">There’s nothing like a freshly brewed cup of coffee in the morning (or if you’re English, a fresh pot of earl gray). Although it’s not necessarily so that you’ll cry over the last drop, but it definitely is part of a good American morning.<ref> Of course, there are many halachos in regards to drinking and/eating before Shachris or before [[Kiddush]] on [[Shabbos]]. Based on Shulchan Aruch 89:3, there are many Poskim who permit drinking coffee or tea before [[davening]]. Among them are the Maharsham ([http://www.hebrewbooks.org/pdfpager.aspx?req=41144&pgnum=160 Daat Torah 89:3]), Aruch Hashulchan 89:23, Kaf Hachaim 89:31, and many other prominent Poskim. While the Mishneh Brurah 89:22 seems to only permit black coffee without sugar, most permit coffee even with sugar and cream since the drinking is necessary to enable one to daven in a better manner, it is common, and isn't considered an act of arrogance. See further [[Eating_before_Davening#Shacharit]]. </ref> Since we are a grateful nation who are always looking to pay homage to Hashem for all the good that he constantly gives us, we certainly would like to recite a meaningful berachah on that delicious cup of coffee, but what is the correct blessing on that cup of joe? Now, if you’ll ask, what in the world is the basis for such a question? Everyone knows that you recite the berachah of [[Shehakol]] on coffee/tea! Well, that is not necessarily so.</p>
# It is absolutely forbidden to do any Melacha (activities forbidden on [[Shabbat]]) after sunset on Friday. (See footnote for background)<ref>
<p class="indent"> The Panim Meiros<ref> Rav Meir Eisenstadt, 1670-1744. Famous Gaon, Rov and Rosh Hayeshiva in Eisenstadt, Austria.</ref> was once visiting the city of Worms, Germany<ref> The city, known in Medieval Hebrew under the name Vermayza or Vermaysa </ref> and he saw the great Chasid and Gaon, Rav Shmuel Shatin,<ref> [https://en.wikipedia.org/wiki/Samuel_Schotten Rav Shmuel Shatin] wrote the sefer Kos Hayeshuos, was the Rav of Dramesht, and died 14 Tammuz 1719. His great grandson was the Chatom Sofer. </ref> reciting the blessing of Borei Pri Ha’adomah on a cup of tea. He approached Rav Shmuel and questioned his choice of blessing based on the general custom of everyone else, who usually recited a [[Shehakol]] on tea. Rav Shmuel responded that “a custom based on a mistaken notion is not a valid custom or law.”<ref>Several others agree with Rav Shmuel Shatin that coffee and tea should be haadama. These poskim include Rabbi Yisrael Chagiz ([https://beta.hebrewbooks.org/reader/reader.aspx?sfid=723#p=27&fitMode=fitwidth&hlts=&ocr= Halachot Ketanot 1:9]), who lived in Morocco, Italy and Israel in the second half of the seventh century, and Rabbi Yehuda Ayash ([https://beta.hebrewbooks.org/reader/reader.aspx?sfid=45970#p=71&fitMode=fitwidth&hlts=&ocr= Bet Yehuda YD 21]), who lived in Algeria in the first half of the eighteenth century, and .</ref> The Panim Meiros went on to rule in two separate responsa<ref> Shu”t Panim Meiros. Chelek Aleph siman 95, chelek Beis siman 190. </ref> that although the general custom is to recite a [[Shehakol]] on tea/coffee, the correct Berachah on tea is, in fact, a Borei pri Ha’adomoh.<ref> And the coffee would need a Borei Pri Ha’eitz, as the coffee grows on a perennial tree. See Gemrah [[Berachos]] daf 40a and Ritva and Rabbeinu Chananel </ref> </p>
* S"A 261:2 writes that one should accept shabbat early during the time between Shekiyah (sunset) and [[Ben HaShemashot]] (twilight) to fulfill the mitzvah of Tofeset [[Shabbat]]. S"A explains that this time period is the length of time it takes to walk 3.25 mil. Then [[Ben HaShemashot]] (twilight) lasts for a period of 3/4 of a mil which is followed by [[Tzet HaKochavim]] (emergence of the stars). For this discussion, we're assuming that a mil is considered 18 minutes like the ruling of S"A 459:2 and Mishna Brurah 459:15. If so, S"A holds that one must accept [[Shabbat]] 13.5 minutes before [[Tzet HaKochavim]] which is 58.5 minutes after Shekiyah.
<p class="indent">This whole issue originates in a Gemarah in [[Berachos]]. The Gemarah in [[Berachos]] (daf 39a) refers to various [[blessings]] recited on different types of foods. The berachah on water, as we all know, is a [[Shehakol]]. However, it is possible for water to change its status and require a person to recite a different blessing over it. One such example, the Gemarah says, is Mei Silka K’silka-the water that beets were cooked in has the same berachah as the beets themselves. Basically, this means that when you cook vegetables in water, the water itself is infused with the essence of the vegetable<ref> Rosh [[Berachos]] perek Keitzad mevorchim </ref> and changes [[berachos]]; it transforms from requiring the berachah of [[Shehakol]] to now needing the berachah of Borei Pri Ha’adomah. In essence, the water in which the vegetables were cooked has taken the identity of the vegetable onto itself and it now requires the same berachah as the vegetable. For example, if you have a nice vegetable soup waiting for you at home, but by the time you get home all the vegetables were gone leaving you with only a vegetable-free broth, you would need to recite a borei pri Ha’adomoh over the broth.<Ref> See shulchan aruch Orach chaim Siman 205, sif 2. This is only if the soup was originally a pure vegetable soup. If there was chicken or meat in the soup, the blessing on the leftover broth would be a [[Shehakol]] as the primary part of the soup would be the chicken flavor and not the vegetables </ref> </p>
* However, Mishna Brurah 261:23 quotes many Rishonim and the Gra who hold that between Sheiyah and [[Tzet HaKochavim]] there is a short [[Ben HaShemashot]] of 3/4 of a mil (13.5 minutes) and afterwards it's considered nighttime Deoraitta. According this opinion the Mishna Brurah writes that one may absolutely stop doing Melacha (activities forbidden on [[Shabbat]]) before Shekiyah.  
<p class="indent">If this is the case, shouldn’t the Berachah on brewed tea be a borei pri Ha’adomoh?<ref> Tea is the agricultural product of the leaves, leaf buds, and internodes of various cultivars and sub-varieties of the Camellia sinensis plant and as such the Berachah should be a Borei Pri Ha’adomoh. </ref> Shouldn’t the Berachah on coffee be borei pri ha’eitz?<ref> As the Coffee is a brewed beverage prepared from the roasted seeds of the coffee plant, colloquially called coffee beans. The beans are found in coffee cherries, which grow on trees and the Berachah therefore should be a borei pri ha’eitz. </ref> And shouldn’t the Berachah on beer be a borei minei mezonos?<ref> The Berachah on the boiled hops/barley would be a borei minei mezonos, so too, the water it was boiled in should retain that very same Berachah according to this Gemarah! Of course, we recite [[Shehakol]]- see Tosafos- [[Berachos]]- daf 38a for 4 reasons why we do so. </ref> This is not a new question. In fact, the Rashba, the Rosh, Tosafos and many Rishonim have already broached this subject and have offered several suggestions that would help us answer our question.<ref> They all ask on this Gemarah from the Berachah on squeezed juice. Juice that is squeezed from a vegetable or fruit would only require a [[Shehakol]] since it is only the by-product of the fruit and not the actual fruit itself. If that is the case, what is the difference in this Gemarah that the water with just the taste of veggies has a din of the Vegetables themselves, whereas by squeezed juice it is only a [[Shehakol]]? The Rashba, Rosh and Tosafos feel that there is enough of a basis to make a distinction. In the above article we will only discuss the contention of the Rosh. </ref> The Rosh<ref> Shaalos U’Teshuvos HaRosh Klal 4, siman 15. Also in the Rosh’s Halachos in Masechta [[Berachos]] on Daf 39a. </ref> writes that this Halacha of the Gemarah is not an absolute rule. The water does not always take the identity of the vegetable itself, and in some cases the Berachah on the water would remain a [[Shehakol]]. Rosh explains that the water will only acquire a new Berachah-identity if, and only if, one is cooking the soup in order to eat the vegetables also. It is then that the water can be viewed as being one with the vegetables and allow it to be viewed as having become part of the “greater soup”. It is in such a case that the Berachah will be the same as the vegetable itself. However, if one is only [[cooking]] the vegetable so that the water should be infused with its taste, and not because he also wants to eat the vegetables, then he would only recite a [[Shehakol]] on the water as the water retains its own identity, albeit with a better taste; it’s just a cup of flavored water. </p>
* The 39 Melachos (Rabbi Ribiat, vol 1, pg 145) writes that the accepted practice is in accordance with the Gra and so it's strictly forbidden from doing Melacha from the time of Shekiyah. Yalkut Yosef ([[Shabbat]], vol 1, pg 128) agrees. </ref>
<p class="indent">Perach Mateh Aharon<ref> Rav Aharon Hakohen Perachia (1627-1697). Wrote the Sefer- Perech Mateh Aharon, appointed chief rabbi of Salonika in 1688. </ref>  writes that it is based on the reasoning of the Rosh that we recite a [[Shehakol]] on coffee, tea, and even beer because the tea leaves are not being eaten, the coffee grinds are definitely going to be thrown out, and nary a hop will ever be found in a bottle of beer. The whole intention of the [[cooking]] process in solely for the resultant drink and not for the tea leaves, beans and hops at all. </p>
 
<p class="indent">So while it is true that the tea leaf and the coffee bean and the hops are boiled in the water, and it is true that from the simple understanding of the Gemarah the water should have required an upgraded berachah, however, when you apply the Rosh’s qualification of this Halachah it allows for, and even encourages, the general custom to recite a [[Shehakol]] on a nice steaming cup of a morning Starbucks coffee<ref> This is referring to home-brewed Starbucks coffee. As of late there has been much written about the kashrus of the general Starbucks stores since that they have started to serve non-kosher, indeed treif, heated items in their stores. Although the unflavored, and some of the flavored, ground coffee is under a very reliable hashgacha, the treif elements of the store might affect the kashrus of various special drinks the stores have to offer. For an excellent overview of the kashrus concerns and solutions see their article [http://www.crcweb.org/Starbucks%20cRc%20Full%20Article%20April%202011.pdf]. The Star-K kashrus organization have also published their recommendations and guide to Starbucks coffee is the latest issue of their [http://www.star-k.org/Starbuckschart.pdf “Kashrus kurrents” publication]. You can view it at their website www.star-k.org. </ref> (see footnote) as one is only focused on the drink itself and not anything else. On the other hand, the Panim Meiros counters that tea and coffee are in a different class when it comes to this Halachah. Tea leaves and coffee are planted, cultivated, roasted and ground in order to produce this drink. This is the end result and the bottom line for the tea and coffee; it was produced for just this purpose and is only edible in this state. So, of course the water in which the coffee/tea was boiled will take on a greater significance than just being flavored water, whereupon it will take upon itself the berachah of the tea leaf or the coffee bean, as this is what they were grown for. </p>
==Tosefet [[Shabbat]] (the mitzvah of accepting [[Shabbat]] early)==
'''Halachic epilogue'''
# It is a mitzvah to accept [[Shabbat]] early and add from the weekdays onto [[Shabbat]]. <ref> Gemara [[Rosh Hashana]] 9a learns from Vayikra 23:32 that there is an obligation to add from the weekday onto [[Yom Kippur]] called Tosefet [[Shabbat]]. The gemara then continues to include all other holidays and [[Shabbat]] in this halacha. (This also appears in Yoma 81b). S"A 263:2 brings this as halacha. Biur Halacha 261:2 "yeish omrim" quotes several poskim that believe that tosefet shabbat is a mitzva from the torah. Included in this is the Or Zarua Hilchot Erev [[Shabbat]] 20 Rambam as well as the Tur however do not mention the idea of Tosefet [[Shabbat]] anywhere. Maggid Mishneh in Hilchot Shvitat Esor 1:6, is quoted by the Biur Halacha 261:2 "yeish omrim," as explaining it to be rabbinic according to the Rambam. The Kessef Mishne Hilchot [[Shabbat]] 4:3 says that the Rambam rejects the idea of adding on to shabbat entirely even midirabanan. </ref> The Torah states "Veshameru Beneh Yisrael Et Hashabbat La'asot Et Hashabbat." The Or Hachaim hints to an explanation of "La'asot Et Hashabbat" that describes the halacha of tosefet shabbat. Therefore, tosefet shabbat fulfills the obligation of "La'asot Et Hashabbat." <ref> Shemot (31:16) and the Or Hachaim on Shemot (31:16) </ref> This mitzva appllies to both men and women. <ref> Kaf Hachayim 261:16. Az Nidberu quotes the Ktav Sofer 56 who agrees. </ref>
<p class="indent">The Panim Meiros has put forth a seemingly strong halachic argument and brought many proofs to support his case.<ref> See Panim Meiros chelek 2, Siman 190 for an extensive Torah essay on this subject. </ref> However, he ends off his responsa by stating that the beracha on coffee and tea still remains a [[Shehakol]] as this has been the minhag of the Jews for as long as he can remember and the minhag is not going to change, therefore, he too only recited a Shehakol on coffee and tea. In addition, many of the gedolim of his era, such as the Beis Meir,<ref> Beit Meir 205:2 </ref> and the Shvus Yaakov<ref> Shevut Yacov 2:5 </ref> differed with the Panim Meiros’ understanding of the Rosh and were of the opinion that the correct berachah on these beverages are a [[Shehakol]]. Therefore, when you sit down in the morning, afternoon or evening to a freshly brewed steaming cup of coffee, recite a [[Shehakol]] and enjoy! </p>
# Mincha should be scheduled at least 20-25 minutes before sunset so that you can finish before sunset and everybody could fulfill the mitzva. <ref> Shemirat [[Shabbat]] Kihilchita 46:5. </ref> If the minyan starts late so that it won't be able to accept shabbat before sunset, one should do it after his silent shmoneh esrei, and still answer kedusha afterwards. <ref> Rabbi Doniel Neustadt (http://www.torah.org/advanced/weekly-halacha/5762/lechlecha.html) writes that one should accept shabbat early after the silent shemona esreh. He adds that one may still answer kedusha based on Tzitz Eliezer 10:15(1) and Yabia Omer 6:21(3) who hold that even after one said maariv on Friday night one is allowed to answer kedusha of a minyan saying kedusha of mincha. </ref>
# Some hold that in order to fulfill the mitzvah of adding from the weekday to [[Shabbat]] one doesn't need to make any verbal declaration, while others hold that one should verbally accept [[Shabbat]]. <ref>
* Mishna Brurah 261:21 based on Rama 608:3 holds that a verbal declaration is needed and a acceptance in one's heart isn't sufficient. Shemirat [[Shabbat]] Kihilchita 46:2, Az Nidberu 1:1, Tehilah l'David 263:10. According to Rabbi Akiva Eiger 271:1 saying good shabbos may be enough of a declaration.
* 39 Melachos (Rabbi Ribiat, vol 1, pg 150) writes that no verbal declaration is needed rather once one resolves to accept [[Shabbat]] early [[Shabbat]] takes effect. This dispute may be reflected in a dispute in Mishna Brurah 553:2, who quotes Bach and Gra that it is sufficient.
*Rav Doniel Neustadt in http://www.torah.org/advanced/weekly-halacha/5762/lechlecha.html quotes Aruch ha-Shulchan 261:2, Eretz Tzvi 60, Yabia Omer 7:34, Chidushei Ra'ah Berachos 26b, Beiur ha-Gr"a O.C. 393:2 and Chayei Adam 5:2, Shevet ha-Levi 10:50, Imrei Shalom 4:18 as possibly holding that even just refraining from doing any melacha is enough for tosefet shabbat and you don't even have to have it in mind. </ref>
# Some say that it's sufficient to add any amount of time before sunset, while others hold that one should add 20 or 30 minutes to [[Shabbat]]. (See footnote for background) <ref>
* How long is Tosefet [[Shabbat]]? Rosh Brachot 4:6 and Tosafot Brachot 27a D”H DeRav agree that one doesn’t have to accept [[Shabbat]] from Plag Mincha (from ten and three quarter hours). Nonetheless, the Rosh 4:6 writes that certainly there is a minimum time limit but leaves it unclear as to what the limit is. Rabbenu Yonah (Brachot 18b D”H Rav) quotes Rabbi Yacov who says that there’s no minimum time and any amount suffices.
* S"A 261:2 and 608:1 rules that there's no minimum requirement of time one needs to add to [[Shabbat]] to fulfill Tosefet [[Shabbat]]. 39 Melachos (vol 1, pg 150) rules like S"A that there's no specific minimum time for Tofeset [[Shabbat]]. 39 Melachos (Rabbi Ribiat, Hakdama LeMelachat [[Shabbat]], note 667) quotes Rav Henkin who said that in order not to violate [[Shabbat]] and in order to fulfill Tosefet [[Shabbat]] one must add a few minutes before Shekiyah refraining from Melacha and agrees with this opinion. Eretz Tzvi 70 and Iggerot Moshe 1:96 suggest that one add at least two minutes, Avnei Nezer 4:98 suggests at least four minutes, while Minchat Elazar 1:23 and Teshuvot Maharshag 38 say at least 5. 
* However, the Mishna Brurah 261:22 quotes the Rosh who argues that a certain amount of time is needed. Biur Halacha s.v. Ayzo Zman posits that this period of time should be no longer than 3/4 of a mil (which is 13.5 minutes). The Mishna Brurah 261:23 concludes that in order to fulfill the mitzvah of Tofeset [[Shabbat]] (adding onto [[Shabbat]]) one should refrain from work from the time that the sun is seen at the top of the trees, or to be strict 30 or 20 minutes before Shekiyah. [Mishna Brurah (Shaar HaTzion 261:21) explains that by refraining from melacha 20 minutes before sunset one will have satisfied the opinion of the Yerayim to consider the mil to be 24 minutes and 3/4 of a mil is 18 minutes.] 39 Melachos (Rabbi Ribiat, vol 1, pg 145) writes that it's not practical to rely upon the method of determining the beginning of [[Shabbat]] by looking at when the sun hits the tree tops but rather one should rely upon times printed on calendars made by halachic experts. </ref>
# The minhag of yerushalim is to add 45 minutes to [[Shabbat]]. However, women don't need to abide by this minhag. <ref> Shemirat Shabbat KeHilchata chap 46 note 20. </ref>
 
==Making early [[Shabbat]] (effects of accepting [[Shabbat]] early)==
===Refraining from Melacha===
# It is forbidden to do any Melacha after one accepted [[Shabbat]]. <ref> S"A 263:10, Mishna Brurah 261:28 </ref>
# If one accepted [[Shabbat]] early and most of the community didn't accept [[Shabbat]] it is permitted to ask a Jew who didn't accept to do a Melacha for him. <ref>S"A 263:17, Mishna Brurah 263:64 </ref>
# If it's necessary to do a Melacha and it's still early in the day before sunset, some say that may perform a Heiter Nederim, nullification of one's vow to accept [[Shabbat]] before 3 people, while others hold that the annulment isn't effective. <ref>Taz 263:3 and Levush hold that one may do Hatarat Nedarim to annul one's early acceptance of [[Shabbat]], while the Magan Avraham 263:31, Aruch HaShulchan 263:25, Mishna Brurah 263:5 hold that this annulment will not be effective to permit one to do Melacha. See Igrot Moshe 2:38 </ref>
# If someone made a mistake on Friday afternoon and prayed Arvit thinking that it was nighttime one has not fulfilled one’s obligation and would have to pray again. One would be permissible to do Melacha (activity forbidden on [[Shabbat]]) until one prays again, while others forbid. However, if a community made such a mistake they would not have to repeat [[Shemoneh Esrei]]. According to many one is permissible to do Melacha until one prays again while other to some it’s forbidden to do Melacha. <Ref>Gemara Brachot 27b writes that on Friday afternoon someone who made a mistake and said Arvit early thinking it was nighttime according to Abaye he would have to pray again and it would be permissible to do Melacha. However, if it’s a community who made such a mistake Rebbe said that they do not have to repeat [[Shemoneh Esrei]] because of Tirech DeTzibbur. The Rosh 4:6, Tur, and S”A 263:14 rule that it’s permissible to do Melacha until they pray again, while the Magan Avraham 263:26 quotes many Rishonim (Or Zaruha, Rokeach, Raavan) who are strict and forbid Melacha since they don’t have to pray again. </ref>
===Saying Arvit/Mariv early===
# One may say Arvit earlier than the rest of the week even if one normally prays Mincha after Plag Mincha and Arvit after nighttime. Many authorities hold that if one is going to pray Arvit before nighttime that one should make sure to pray [[Mincha]] before Plag Mincha even if one will pray privately, while some defend those who are lenient in a minyan to pray both Mincha and Arvit after Plag Mincha before nighttime. <ref>
* The Mishna (Brachot 26a) writes that according to Rabbi Yehuda one must pray Mincha prior to ten and three quarter hours while according to Rabbanan [[Mincha]] may be said until nighttime. According to Rabbi Yehuda the earliest time to say Mariv is ten and three quarter hours while according to Rabbanan the earliest time is nighttime.
* Many Rishonim (Tosfot (Brachot 2a D”H MeMaymatai), Rabbenu Yonah (Brachot 18b D”H DeAved), Rosh (Brachot 4:3), Kesef Mishna (Tefillah 3:4), S”A 233:1) write that one must be consistent to either always follow Rabbi Yehuda or Rabbanan.
* In fact, the Tur 293 quotes the Ritz Gayit who argues that since the minhag is to pray [[Mincha]] during the week after Plag Mincha, on Friday night as well one may not pray early. [Similarly, Gemara Brachot 27a-b records the practice of Rav to pray Arvit early on Friday afternoon. Tosfot (Brachot 27a D”H DeRav) understands that Rav held like Rabbi Yehuda that the latest time for Mincha is Plag Mincha (ten and three quarter hours) and the earliest time for Arvit is also Plag Mincha.]
* However, the Bet Yosef 267:2 argues based on the Rambam (Tefillah 3:7) and Rosh (Brachot 4:6) who simply codify the halacha of praying Arvit early on Friday that one is permitted to pray Arvit early even if one doesn’t do so during the week. [The same implication could be made from the Tur 267:1.] S”A codifies this as halacha that one is permitted to pray Arvit earlier than one does during the week.
* [Magan Avraham 267:1 at first questions this ruling of S”A because the Gemara Brachot 27a seems to assign Rav to the opinion of Rabbi Yehuda meaning that one may only pray early on Friday night if one always follows Rabbi Yehuda. He adds that this is also implied from Kesef Mishna (Tefillah 3:7) who says that Friday night has the same status as the rest of the week. However, the Magan Avraham answers that the Gemara only meant to assign Rav to Rabbi Yehuda’s opinion in the initial discussion but in conclusion the Gemara reinterpreted the story of Rav to mean that one may pray Arvit earlier than one does during the week. Additionally he explains that Arvit was instituted corresponding to the limbs and fats burned at night, however, on Friday night the limbs and fats were not burnt after nightfall. Mishna Brurah 267:3 adds that the ruling of S”A is based on those who say that accepting [[Shabbat]] makes it considered as if it was night regarding prayer.]
* Nonetheless, the Mishna Brurah 267:3 writes that if one follows Rabbi Yehuda on Friday night (and prays Arvit early) one should make sure to say Mincha before Plag Mincha (ten and three quarter hours) so that one doesn’t contradict oneself within one night. The Biur Halacha (267:2 D”H VeBePlag) writes that even though there is a lenient opinion which permits a minyan to pray both Mincha and Arvit between Plag Mincha and nighttime, since the minhag isn’t to rely on this opinion during the week because this opinion isn’t supported by the Gemara on Friday night as well one shouldn’t rely on this opinion. The Mishna Brurah 267:3 writes that the only time to rely on this lenient opinion is in a need of great need and if one prays Arvit during the time of [[Ben HaShemashot]]. Yalkut Yosef ([[Shabbat]], vol 1, pg 204-5) writes that one shouldn't contradict oneself to pray Mincha after plag [[Mincha]] and [[Mariv/Arvit|Arvit]] before nighttime. Nonetheless, Menuchat Ahava (vol 1, chap 6, note 6) writes that it is completely permitted but the minhag is to pray [[Mariv/Arvit|Arvit]] after nightfall.
* [http://www.bknw.org/library/articles/shabbos/Making%20Early%20Shabbos.pdf Rabbi Aryeh Lebowitz] quotes Rav Soleveitchik who held like the Mishna Brurah and concluded that one should pray [[Mincha]] privately without a minyan before Plag Mincha so as not to contradict oneself. He also writes that in order to avoid issues of Yuhara (appearing religiously arrogant) one should go to [[Mincha]] when the minyan is praying and pretend to pray along with them. </ref>
# Only after ten and three quarter hours (Plag Mincha) one may light [[Shabbat]] candles, and then accept [[Shabbat]] with saying Arvit. <Ref>S”A 267:2
* Gemara [[Shabbat]] 118b quotes Rabbi Yose who prayed to have his portion among the people of Teveriyah who accepted [[Shabbat]] early. Rashi (D”H MeMachnisei) explains that since Teveriyah was in a valley and the sun appeared to set earlier the people would accept [[Shabbat]] early. Additionally, in Gemara Pesachim 105b Rav Nachman Bar Yitchak says that going into [[Shabbat]] the earlier one accepts [[Shabbat]] the better. Rashbam (D”H Ayulei) explains that it’s preferable because one is showing a love for the mitzvah to do it early and Zarizin Makdimin LeMitzvot (the enthusiastic are eager to do מצות early).
* How early can one accept [[Shabbat]] and light candles? Gemara Brachot 27a-b records the practice of Rav to pray Arvit early on Friday afternoon. Tosfot (Brachot 27a D”H DeRav) understands that this practice of accepting [[Shabbat]] early and lighting [[Shabbat]] candles early is only permitted starting from Plag Mincha (ten and three quarter hours). Rabbenu Yonah (Brachot 18b D”H Rav Tzali), Mordechai (Brachot Siman 90), and Rosh (Brachot 4:6) agree. [This is how the Bet Yosef 263:4 and 267:2 understands the above Rishonim.]
* How early can one say Shema? The Rabbenu Yonah (18b D”H Rav Tzali) and Rosh (Brachot 4:6) add that one who prays Arvit early should only say [[Shemoneh Esrei]] early and say Brachot Shema and Shema after [[Tzet HaKochavim]]. Even though one is losing out on juxtaposing Shema to [[Shemoneh Esrei]] it’s preferable to accept [[Shabbat]] early because of the mitzvah to add from the week onto [[Shabbat]]. The Rambam (Tefillah 3:7) agrees that it’s an issue to separate Shema from [[Shemoneh Esrei]] against the Raavad.
* The S”A 235:1 concludes that even though the halacha accepts the opinions that one doesn’t fulfill Shema before [[Tzet HaKochavim]] if one is praying in a minyan which is praying Arvit before [[Tzet HaKochavim]] one should still pray Shema with the Brachot together with the minyan and repeat Shema after [[Tzet HaKochavim]]. (See further discussion there). </ref> Acceptance of [[Shabbat]] before that time is null and void. <Ref>Mishna Brurah 267:4 </ref>
===Saying [[Kiddush]] after making early Shabbat===
# One is permitted to do Kiddish and the Friday night meal before nightfall, however it's preferable to have at least a [[Kezayit]] of food after nightfall. <ref> Bach 473 writes that one can't have the [[Shabbat]] meal before nightfall. However, Taz argues and permits having a meal before nightfall. Chaye Adam ([[Shabbat]] 6:2) and Mishna Berurah 267:5 rule that one can have one's meal early but one should preferably have a [[Kezayit]] of food after nightfall to satisfy the opinion of the Bach. </ref>
# If one accepted [[Shabbat]] early one may say [[Kiddush]] <Ref> In Gemara Brachot 27b Shmuel says that if one accepted [[Shabbat]] early one may make Kiddish early (before nighttime). This is brought as halacha by the Rif (Brachot 18b, on the bottom), Rosh (Brachot 4:6, at the end), and Rambam ([[Shabbat]] 29:11). The S”A 267:2 writes that one may even before nighttime implying that one may make Kiddish early. The Mishna Brurah 267:5 writes explicitly that one may make Kiddish before nighttime.
* [The Mishna Brurah 267:5 writes the reason one may make Kiddish before nightfall is because the acceptance of [[Shabbat]] early makes it considered as if it was already [[Shabbat]]. See Yalkut Yosef ([[Shabbat]] vol 1 pg 201-4) who discusses how the Rambam could hold of this considering that he omits the entire idea of Tosefet [[Shabbat]] (accepting [[Shabbat]] early).] </ref> and eat the Friday night meal before nighttime. However, some argue that one doesn’t fulfill one’s obligation before nighttime and so some say one shouldn’t start one’s meal until [[Tzet HaKochavim]] and some say that one should eat at least a [[Kezayit]] of bread after nightfall. <Ref>The Bet Yosef 267:2 quotes the Mahari Avuhav who infers from the Rosh who says that one should wait to have Matza on [[Pesach]] after nightfall that on a regular [[Shabbat]] one could fulfill one’s obligation of the [[Shabbat]] meal before nighttime. The Magan Avraham 267:1 (at the end) agrees that from many Rishonim it’s implied that one who makes early [[Shabbat]] may have one’s meal early, however, the Shelah and Bach say that one must have at least a [[Kezayit]] of bread after [[Tzet HaKochavim]]. Mishna Brurah 267:5 rules that preferably one should be concerned for the strict opinions to have at least a [[Kezayit]] of bread after nightfall. Yalkut Yosef ([[Shabbat]] vol 1 pg 201-4) agrees that preferably one should be concerned for the strict opinions one’s entire meal after nightfall. </ref>
#Some poskim permit saying kiddush and eating the meal before [[Mariv/Arvit|Arvit]] as long as the meal begins a half hour before [[Tzet HaKochavim]] <ref> Mishna Berura 271:11 quoting the Magen Avraham,</ref> while others say that it isn't proper. <ref> Kaf Hachayim 271:22 and 272:3 says that it is not proper to do these mitzvot out of sequence. The Gra in Maasei Rav 117 also says that it is forbidden for more than just kabbalistic reasons. </ref>
===Starting one's meal after making early Shabbat===
# If one prayed Arvit if there’s more than a half hour before [[Tzet HaKochavim]] one may begin one’s meal, however, if there’s less than a half hour one shouldn’t begin one’s meal, however, those who do have what to rely on. Whether or not one began one’s [[Shabbat]] meal early one should make sure to repeat Shema after [[Tzet HaKochavim]].<ref>
* The Bet Yosef 267:2 asks that even if one is permitted to have one’s [[Shabbat]] meal before nighttime how could it permitted to eat before saying Shema. The Bet Yosef answers that even though we hold that one doesn’t fulfill Shema until [[Tzet HaKochavim]] since many opinions hold that one may fulfill saying Shema earlier it’s not considered like eating before having said Shema.
* The Magan Avraham 267:2 argues on the Bet Yosef and says that since one didn’t fulfill Shema one may begin one’s meal within a half hour of [[Tzet HaKochavim]].
* Mishna Brurah 267:6 rules that if there’s less than a half hour before [[Tzet HaKochavim]] one shouldn’t begin one’s meal because according to many opinions one hasn’t fulfilled one’s obligation of Shema, however, those who do begin the meal at that time have what to rely on. Nonetheless, concludes Mishna Brurah, whether or not one eats one’s meal early one must make sure to repeat Shema after [[Tzet HaKochavim]]. Yalkut Yosef ([[Shabbat]] vol 1 pg 201-4) agrees that one should make sure to start one’s meal before a half hour before [[Tzet HaKochavim]]. </ref>
===Praying Mincha after accepting Shabbat===
# Once one accepts [[Shabbat]] one may not pray [[Mincha]] of Friday but rather one must pray Mariv twice (for Tashlumin). <ref>S"A 263:15. Avnei Yashfei 1:56 quotes Rav Yosef Shalom Elyashiv as saying that if one didn't actively accept shabbat you can still daven [[Mincha]] afterwards because you haven't officially taken on shabbat. </ref>
# If one arrived in Shul which was up to Barchu of Mariv on Friday night and one still didn't pray mincha, one should say [[Mincha]] in a different shul or outside that Shul but not answer Brachu before saying Mincha. <ref>S"A 263:15, Mishna Brurah 263:58 </ref>
# If the Tzibur did not yet reach Barchu one may pray [[Mincha]] in the shul even if they will reach Barchu while one is still saying Mincha, nonetheless it's preferable to say it outside the Shul (if the Tzibbur will reach Barchu while one is still saying Mincha). <ref>S"A 263:16, Mishna Brurah 263:63 </ref>
 
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Revision as of 04:02, 19 October 2023

There’s nothing like a freshly brewed cup of coffee in the morning (or if you’re English, a fresh pot of earl gray). Although it’s not necessarily so that you’ll cry over the last drop, but it definitely is part of a good American morning.[1] Since we are a grateful nation who are always looking to pay homage to Hashem for all the good that he constantly gives us, we certainly would like to recite a meaningful berachah on that delicious cup of coffee, but what is the correct blessing on that cup of joe? Now, if you’ll ask, what in the world is the basis for such a question? Everyone knows that you recite the berachah of Shehakol on coffee/tea! Well, that is not necessarily so.

The Panim Meiros[2] was once visiting the city of Worms, Germany[3] and he saw the great Chasid and Gaon, Rav Shmuel Shatin,[4] reciting the blessing of Borei Pri Ha’adomah on a cup of tea. He approached Rav Shmuel and questioned his choice of blessing based on the general custom of everyone else, who usually recited a Shehakol on tea. Rav Shmuel responded that “a custom based on a mistaken notion is not a valid custom or law.”[5] The Panim Meiros went on to rule in two separate responsa[6] that although the general custom is to recite a Shehakol on tea/coffee, the correct Berachah on tea is, in fact, a Borei pri Ha’adomoh.[7]

This whole issue originates in a Gemarah in Berachos. The Gemarah in Berachos (daf 39a) refers to various blessings recited on different types of foods. The berachah on water, as we all know, is a Shehakol. However, it is possible for water to change its status and require a person to recite a different blessing over it. One such example, the Gemarah says, is Mei Silka K’silka-the water that beets were cooked in has the same berachah as the beets themselves. Basically, this means that when you cook vegetables in water, the water itself is infused with the essence of the vegetable[8] and changes berachos; it transforms from requiring the berachah of Shehakol to now needing the berachah of Borei Pri Ha’adomah. In essence, the water in which the vegetables were cooked has taken the identity of the vegetable onto itself and it now requires the same berachah as the vegetable. For example, if you have a nice vegetable soup waiting for you at home, but by the time you get home all the vegetables were gone leaving you with only a vegetable-free broth, you would need to recite a borei pri Ha’adomoh over the broth.[9]

If this is the case, shouldn’t the Berachah on brewed tea be a borei pri Ha’adomoh?[10] Shouldn’t the Berachah on coffee be borei pri ha’eitz?[11] And shouldn’t the Berachah on beer be a borei minei mezonos?[12] This is not a new question. In fact, the Rashba, the Rosh, Tosafos and many Rishonim have already broached this subject and have offered several suggestions that would help us answer our question.[13] The Rosh[14] writes that this Halacha of the Gemarah is not an absolute rule. The water does not always take the identity of the vegetable itself, and in some cases the Berachah on the water would remain a Shehakol. Rosh explains that the water will only acquire a new Berachah-identity if, and only if, one is cooking the soup in order to eat the vegetables also. It is then that the water can be viewed as being one with the vegetables and allow it to be viewed as having become part of the “greater soup”. It is in such a case that the Berachah will be the same as the vegetable itself. However, if one is only cooking the vegetable so that the water should be infused with its taste, and not because he also wants to eat the vegetables, then he would only recite a Shehakol on the water as the water retains its own identity, albeit with a better taste; it’s just a cup of flavored water.

Perach Mateh Aharon[15] writes that it is based on the reasoning of the Rosh that we recite a Shehakol on coffee, tea, and even beer because the tea leaves are not being eaten, the coffee grinds are definitely going to be thrown out, and nary a hop will ever be found in a bottle of beer. The whole intention of the cooking process in solely for the resultant drink and not for the tea leaves, beans and hops at all.

So while it is true that the tea leaf and the coffee bean and the hops are boiled in the water, and it is true that from the simple understanding of the Gemarah the water should have required an upgraded berachah, however, when you apply the Rosh’s qualification of this Halachah it allows for, and even encourages, the general custom to recite a Shehakol on a nice steaming cup of a morning Starbucks coffee[16] (see footnote) as one is only focused on the drink itself and not anything else. On the other hand, the Panim Meiros counters that tea and coffee are in a different class when it comes to this Halachah. Tea leaves and coffee are planted, cultivated, roasted and ground in order to produce this drink. This is the end result and the bottom line for the tea and coffee; it was produced for just this purpose and is only edible in this state. So, of course the water in which the coffee/tea was boiled will take on a greater significance than just being flavored water, whereupon it will take upon itself the berachah of the tea leaf or the coffee bean, as this is what they were grown for.

Halachic epilogue

The Panim Meiros has put forth a seemingly strong halachic argument and brought many proofs to support his case.[17] However, he ends off his responsa by stating that the beracha on coffee and tea still remains a Shehakol as this has been the minhag of the Jews for as long as he can remember and the minhag is not going to change, therefore, he too only recited a Shehakol on coffee and tea. In addition, many of the gedolim of his era, such as the Beis Meir,[18] and the Shvus Yaakov[19] differed with the Panim Meiros’ understanding of the Rosh and were of the opinion that the correct berachah on these beverages are a Shehakol. Therefore, when you sit down in the morning, afternoon or evening to a freshly brewed steaming cup of coffee, recite a Shehakol and enjoy!

Sources

  1. ↑ Of course, there are many halachos in regards to drinking and/eating before Shachris or before Kiddush on Shabbos. Based on Shulchan Aruch 89:3, there are many Poskim who permit drinking coffee or tea before davening. Among them are the Maharsham (Daat Torah 89:3), Aruch Hashulchan 89:23, Kaf Hachaim 89:31, and many other prominent Poskim. While the Mishneh Brurah 89:22 seems to only permit black coffee without sugar, most permit coffee even with sugar and cream since the drinking is necessary to enable one to daven in a better manner, it is common, and isn't considered an act of arrogance. See further Eating_before_Davening#Shacharit.
  2. ↑ Rav Meir Eisenstadt, 1670-1744. Famous Gaon, Rov and Rosh Hayeshiva in Eisenstadt, Austria.
  3. ↑ The city, known in Medieval Hebrew under the name Vermayza or Vermaysa
  4. ↑ Rav Shmuel Shatin wrote the sefer Kos Hayeshuos, was the Rav of Dramesht, and died 14 Tammuz 1719. His great grandson was the Chatom Sofer.
  5. ↑ Several others agree with Rav Shmuel Shatin that coffee and tea should be haadama. These poskim include Rabbi Yisrael Chagiz (Halachot Ketanot 1:9), who lived in Morocco, Italy and Israel in the second half of the seventh century, and Rabbi Yehuda Ayash (Bet Yehuda YD 21), who lived in Algeria in the first half of the eighteenth century, and .
  6. ↑ Shu”t Panim Meiros. Chelek Aleph siman 95, chelek Beis siman 190.
  7. ↑ And the coffee would need a Borei Pri Ha’eitz, as the coffee grows on a perennial tree. See Gemrah Berachos daf 40a and Ritva and Rabbeinu Chananel
  8. ↑ Rosh Berachos perek Keitzad mevorchim
  9. ↑ See shulchan aruch Orach chaim Siman 205, sif 2. This is only if the soup was originally a pure vegetable soup. If there was chicken or meat in the soup, the blessing on the leftover broth would be a Shehakol as the primary part of the soup would be the chicken flavor and not the vegetables
  10. ↑ Tea is the agricultural product of the leaves, leaf buds, and internodes of various cultivars and sub-varieties of the Camellia sinensis plant and as such the Berachah should be a Borei Pri Ha’adomoh.
  11. ↑ As the Coffee is a brewed beverage prepared from the roasted seeds of the coffee plant, colloquially called coffee beans. The beans are found in coffee cherries, which grow on trees and the Berachah therefore should be a borei pri ha’eitz.
  12. ↑ The Berachah on the boiled hops/barley would be a borei minei mezonos, so too, the water it was boiled in should retain that very same Berachah according to this Gemarah! Of course, we recite Shehakol- see Tosafos- Berachos- daf 38a for 4 reasons why we do so.
  13. ↑ They all ask on this Gemarah from the Berachah on squeezed juice. Juice that is squeezed from a vegetable or fruit would only require a Shehakol since it is only the by-product of the fruit and not the actual fruit itself. If that is the case, what is the difference in this Gemarah that the water with just the taste of veggies has a din of the Vegetables themselves, whereas by squeezed juice it is only a Shehakol? The Rashba, Rosh and Tosafos feel that there is enough of a basis to make a distinction. In the above article we will only discuss the contention of the Rosh.
  14. ↑ Shaalos U’Teshuvos HaRosh Klal 4, siman 15. Also in the Rosh’s Halachos in Masechta Berachos on Daf 39a.
  15. ↑ Rav Aharon Hakohen Perachia (1627-1697). Wrote the Sefer- Perech Mateh Aharon, appointed chief rabbi of Salonika in 1688.
  16. ↑ This is referring to home-brewed Starbucks coffee. As of late there has been much written about the kashrus of the general Starbucks stores since that they have started to serve non-kosher, indeed treif, heated items in their stores. Although the unflavored, and some of the flavored, ground coffee is under a very reliable hashgacha, the treif elements of the store might affect the kashrus of various special drinks the stores have to offer. For an excellent overview of the kashrus concerns and solutions see their article [1]. The Star-K kashrus organization have also published their recommendations and guide to Starbucks coffee is the latest issue of their “Kashrus kurrents” publication. You can view it at their website www.star-k.org.
  17. ↑ See Panim Meiros chelek 2, Siman 190 for an extensive Torah essay on this subject.
  18. ↑ Beit Meir 205:2
  19. ↑ Shevut Yacov 2:5
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