Shomea KeOneh and Eruv Tavshilin: Difference between pages

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


==General Requirements==
==What Foods Should be Used for Eruv Tavshilin?==
# Even though there is always a mitzvah to answer the bracha of a fellow Jew, there is an added reason why a person should answer [[Amen]] when one is listening to a bracha, which is in order to fulfill one's obligation. <ref> Mishna Brurah 213:17, Mishna Brurah 8:15, See Vezot HaBracha pg 362 regarding whether [[answering Amen]] makes it like the person listening said the entire Bracha. </ref>
# A baked item such as bread and a cooked dish should be used for the Eruv Tavshilin.<Ref>Shulchan Aruch O.C. 527:2 </ref> The cooked dish must be something which is usually eaten with bread such as a piece of meat, fish, or eggs.<Ref>Shulchan Aruch O.C. 527:4, Mishna Brurah 527:11 </ref>
# In order to fulfill one’s obligation the listener must hear the whole bracha starting from the word Baruch. <Ref> Mishna Brurah 213:19, Shaar HaTziyun there mentions that if one did not hear some words, as long as they are not the crucial ones, one is still considered to have fulfilled the obligation by listening. (Shulchan Aruch 214:1 and Mishna Brurah 314:4 specify Baruch, either Hashem or Elokenu, Melech, and HaOlam and the conclusion as the crucial words). </ref> If one did miss part of the bracha some say that one can fill in that part by saying those specific words. <Ref>Vezot HaBracha (pg 362) quoting Halichot Shlomo (Klali [[Brachot]] 11). </ref>
# If one made the Eruv Tavshilin only using one cooked dish, after the fact it’s permissible. <Ref>Shulchan Aruch O.C. 527:2 </ref>
## Some say that if one answered Amen to the bracha even if one missed hearing part of it one fulfilled his obligation, therefore, after the fact one shouldn't recite the bracha again.<ref>Halacha Brurah 213:14 based on Rabbenu Yonah Brachot 35a and others</ref>
# If one made the Eruv Tavshilin only using one baked item, like bread, this isn’t considered a proper Eruv. <Ref>Mishna Brurah 527:7 </ref>
# If one was talking while listening to a bracha one has not fulfilled one’s obligation. <ref> Mishna Brurah 167:45. Vezot HaBracha pg 361 writes that it is possible that the Chazon Ish 141:7 who’s explanation of Shomea KeOneh is that the listener joins the bracha by actively listening would disagree. </ref>
# If one is only going to cook and not bake then one only needs one cooked dish. <Ref>Mishna Brurah 527:6 </ref>
# According to the Moroccan custom, even one who is fulfilling a mitzvah via Shomea KeOneh should answer Baruch Hu Uvaruch Shemo to the bracha being said. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111 </ref>
===Size of Eruv Tavshilin===
# The one making the bracha must have intent to fulfill the obligation of the one listening and the one listening to the bracha must have intent to fulfill his obligation through listening. Otherwise one doesn't fulfill one's obligation.<Ref> Mishna Brurah 213:5, 18 </ref> Others argue that after the fact one fulfilled one's obligation.<ref>Halacha Brurah 213 fnt. 10 writes that we're concerned for the opinion that the need for kavana in shomea k'oneh depends on whether mitzvot need kavana in general (Bet Yosef 213:3 based on Rosh Hashana 29a). If so, according to the rishonim that mitzvot don't need kavana or particularly brachot derabbanan don't need kavana one would fulfill the bracha he heard even if he and the one speaking didn't have kavana. Shulchan Aruch Harav 213:4 is also concerned for this opinion as well. See further Chazon Ovadia Brachot 353 and Birkat Hashem 1:4:1.</ref>
# The one baked dish and one cooked dish must be the size of a [[Kezayit]] and it’s preferable to use a whole loaf of bread and significant piece of meat or fish.<Ref>Shulchan Aruch O.C. 527:3 writes that the baked and cooked dish should be the size of a [[Kezayit]]. Rama 527:3 adds that the bread should preferably be the size of a [[Kebaytzah]]. Kitzur Shulchan Aruch 102:1 agrees. Mishna Brurah 527:8 adds that it is a Hiddur Mitzvah to use a whole loaf of bread and significant piece of meat or fish.</ref>
# Listening to someone's bracha with Shomea Konah isn't permitted in front of ervah since one couldn't possibly have said it oneself.<ref>Mishna Brurah 75:29</ref>
==After Making Eruv Tavshilin, What Are the Laws of Cooking on [[Yom Tov]]?==
===Brov Am Hadrat Melech===
# Eruv Tavshilin only permits one to cook on Friday for Shabbat and not Thursday for Shabbat.<ref>Ran (Beitzah 9b) explains that the rabbis only permitted cooking with an eruv tavshilin on Friday for Shabbat since that food is prepare for a more immediate use than if it was cooked on Thursday. Shulchan Aruch 527:13 codifies this halacha. See the Rash Mrovzavitz (cited in Yalkut Mefarshim of Oz Vehadar on Rif p. 69) who suggests that according to Rav Chisda (Pesachim 46b) this would be a biblical prohibition. </ref>
# It is preferable to have multiple listen to one bracha rather than have everyone say it themselves because of the principle of ''Brov Am Hadrat Melech'', Hashem is honored with a greater multitude of people. This concept trumps the idea of Mtizvah Bo Yoter Mebeshelucho.<ref>Mishna Brurah 213:3</ref> Although it is possible for each individual to recite their own bracha and everyone have negative kavana and then to recite it themselves, it is better to say the bracha together.<ref>Tosefta Brachot 6:20 states that ten people who are fulfilling a mitzvah together should have one person recite the bracha on behalf of all of them. Rosh Pesachim 1:10 cites this. Maharashdam OC 1 writes that although it is possible to have negative kavana and a person should have to recite their own bracha it isn't a proper practice since it increases the amount of brachot made and it is preferable to minimize those. See also Mabit 1:117. Shulchan Aruch Harav 59:4 writes that brov am hadrat melech applies to birchot hashachar. Vayikra Avraham YD 4 writes that agrees and proves it from Shulchan Aruch O.C. 8, 66, 296, 298, 432, 489, Y.D. 265, E.H. 62. [Several sources indicate that it is fine to split it up: S”A O.C. 6:5, 8:5, 296:7, 489:1, and Magen Avraham 619:3. Several sources indicate that you should not split up: 298:14, 432:2, YD 265:5, EH 62:3.] </ref>
# One should prepare the food on [[Yom Tov]] for [[Shabbat]] earlier in the day so that it will complete [[cooking]] well before [[Shabbat]] so that it’s possible it could have been used on [[Yom Tov]]. If it turns out that there’s not enough time to complete the [[cooking]] until right before [[Shabbat]], if it’s [[Yom Tov]] Sheni one may be lenient to leave it cooking into Shabbat, but if it’s the first day of [[Yom Tov]] then one shouldn’t be lenient unless it’s a time of great need.<ref>Mishna Brurah 527:3.
* The Gemara Pesachim 46b discusses why on a biblical level it is permitted to cook on Yom Tov for Shabbat. Rabba explains that it is because one's cooking is permitted on a biblical level if potentially guests could have come to eat it. Rav Chisda explains that biblically it is permitted to cook from Yom Tov for Shabbat. On a rabbinic level an eruv tavshilin is necessary as the gemara Beitzah 15b explains either to ensure that there is enough food on Shabbat or to protect the kedusha of Yom Tov.
* Halacha: Rif Pesachim 15a, Rosh (Pesachim 3:6), Rambam (Yom Tov 1:15), Ramban (Milchamot Pesachim 15a s.v. vitmar), Rabben Dovid Pesachim 48a s.v. umeyhu, Maharam Chalavah Pesachim 48a s.v. ul'inyan, Meiri Pesachim 46b s.v. zu, and Raavad (Katuv Sham Pesachim 15a s.v. elah) all hold like Rabba. Baal Hameor (Pesachim 15a s.v. itmar) and Rabbenu Efraim quoted by Milchamot Pesachim 15a hold like Rav Chisda. Bet Yosef 527:1 explains that the Rambam holds like Rav Chisda (in addition to holding like Rav Chisda). Magen Avraham 527:1 disagrees and holds like Tosfot that there is a biblical prohibition if it isn't edible before Shabbat. Shulchan Aruch Harav 527:8 agrees. Bet Meir 527:1 and Maamar Mordechai 527:2 defends the Bet Yosef that we can hold of both the leniencies of Rabba and Rav Chisda and perhaps Rabba agreed in the end to Rav Chisda's idea. Keren Orah Shabbat 22a s.v. vgam writes that it seems from the Rambam Yom Tov 1:15 that he would employ hoil even to permit cooking right before the end of the day.
* Tosfot Pesachim 46b s.v. hoil and Meiri 46b s.v. zu write that if we hold like Rabba if the food isn't edible by the end of the day it is biblically forbidden. Magen Avraham 527:1 cites this from Tosfot Pesachim 46b, Mordechai Beitzah ch. 2, and Hagahot Maimoniyot (Yom Tov 6:1). Rav Soloveitchik in Mesorah v. 8 pp. 31-3 thinks that it is possible to argue that many rishonim even including tosfot don't hold like the Magen Avraham. Derisha 527:1 writes that the Rosh and Tur are lenient to cook right before nighttime for another reason. Biur Halacha 527:1 s.v. v'al summarizes that according to the Baal Hameor, Rabbenu Efraim, and the Rambam according to the Bet Yosef biblically it is permitted to cook from Yom Tov to Shabbat even if the food wouldn't be edible while it is still day.</ref> However, some defend the practice to permit leaving the food [[cooking]] going into Shabbat even if it isn't edible by the end of the day of Friday.<Ref>Piskei Teshuvot 527:3 writes that the practice is to rely upon the Bet Yosef who says that we follow Rav Chisda. Maamar Mordechai 527:2 defends the Bet Yosef against the Magen Avraham. Mishna Brurah 527:3 only allows relying on the Bet Yosef in extenuating circumstances of Yom Tov Sheni. Kaf Hachayim on Shulchan Arukh Orach Chayim 527:4 agrees. Aruch Hashulchan 527:3 cites the Magen Avraham and then says that the practice is to be lenient like the Rambam and Yerushalmi Beitzah 2:1 which supports him. Yalkut Yosef 527:10 (Moadim p. 497) writes that initially one should try to have all of one's food edible before Shabbat, however, in an extenuating circumstance where one didn't one can rely on the Bet Yosef.</ref>


==Brachot on Food==
==Who needs an Eruv Tavshilin==
# For all [[Brachot|brachot]] for food, either [[Bracha Rishona]] or [[Bracha Achrona]], one may not fulfill one’s obligation by listening to someone say the bracha unless that person is also going to eat or has eaten the proper Shuir. <Ref>Mishna Brurah 213:14 </ref> The notable exceptions to this are Hagefen for Kiddush and Hamotzei for matzah on the first night of Pesach; for those, it is permissible to fulfill someone else's obligation even if one is not going to eat.<ref>Shulchan Aruch 167:20. Magen Avraham 167:41 explains that in general one cannot fulfill someone else's obligation for a food bracha, unless one is going to eat as well, because unlike for matzah and Kiddush, there is no halachic obligation to eat.</ref>
# Everyone should set aside an eruv and not rely on the rabbi's eruv unless he forgot.<ref>Rosh (Beitzah 2:3). The Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) explains that it isn't permissible initially to set up an eruv because one should really have their own cooked dish set aside for Shabbat and Yom Tov. </ref>
===Bracha Rishona===
# Even someone who is going to be at a hotel and not cook should still set up an eruv tavshilin since one is going to need to light candles on Yom Tov for Shabbat. However, if one is only setting it in order to light candles one shouldn't recite a bracha.<ref>Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:4</ref>
# The original establishment of the rabbis was to make [[Bracha Rishona]] together (meaning, one person saying it out loud and everyone else fulfilling the obligation by listening). <Ref>Shulchan Aruch 213:1 </ref>
# Anyone eating in the same house only needs one eruv tavshilin.<ref>Yam Shel Shlomo 2:10, Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:3 </ref>
# Some poskim hold that we would not employ Shomea KeOneh for a [[Bracha Rishona]] except for [[HaMotzei]] on bread and HaGafen on wine. <Ref>Rama 213:1</ref> Additionally, since people are not experts in having intent to fulfill the obligation of others and those listening having intent to fulfill their own obligation, the minhag is that each person make the [[Bracha Rishona]] for themselves. <Ref>Mishna Brurah 213:12 </ref>
# It is permissible to ask a neighbor to set up an eruv tavshilin for you but initially you should do it yourself.<Ref>Kaf Hachaim 527:57 based on the general principle of doing mitzvot yourself (Kiddushin 41a). See however, the Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) who seems to allow this even initially.</ref>
# It is preferable to say a bracha together and this is based on the principle of ''BeRov Am Hadarat Melech'', meaning, that it is more respectable to serve Hashem in multitudes. <Ref>Mishna Brurah 213:3 </ref>
# In order that one should fulfill someone else's obligation of a [[Bracha Rishona]] with Shomea KeOneh everyone must sit together at the same table. <Ref>Shulchan Aruch 213:1 </ref> However, after the fact even those who did not eat at the same table can fulfill the obligation by listening to someone else who is making the bracha if the one making the bracha has intent to fulfill the obligation of others and the one listening has intent to fulfill his own obligation by listening. <ref> Mishna Brurah 213:5 </ref>
# If someone heard a [[Bracha Rishona]] and had intent to fulfill one's obligation through the agency of Shomea Keonah, but then changes one's mind and does not want to eat, if he does not eat, he is considered to have made a [[Bracha Levatala]], therefore one should eat anyway. <Ref> Sh”t Yabia Omer O”C 8:24 </ref>


===Bracha Achrona===
==Eating the Eruv Tavshilin==
# The original establishment of the rabbis was for each person to make [[Bracha Achrona]] to themself, except [[Birkat HaMazon]] which is supposed to be said together (meaning, one person saying it out loud and everyone else fulfilling the obligation by listening). <Ref>Shulchan Aruch 213:1 </ref> Part of the original enactment of why it was preferable that a person fulfill the obligation through listening (to someone else), was for the case in which the person does not know the text of the [[Bracha Achrona]]. <Ref>Mishna Brurah 213:9 </ref>
# Some have the minhag to eat the Eruv Tavshilin for [[Seudat Shelishit]].<Ref>Mishna Brurah 527:11, Kitzur Shulchan Aruch 102:1 </ref>
# Nowadays, since [[Bracha Achrona]] is often disregarded and forgotten, it is considered preferable that the [[Bracha Achrona]] be made out loud and everyone listenand fulfilltheir obligation that way. It is proper that everyone say the bracha along with the one saying it out loud word by word. <Ref>Mishna Brurah 213:9 </ref>  
# If the Eruv is eaten or lost before one finishes preparing for Shabbat, one may not continue to cook on [[Yom Tov]] in preparation of [[Shabbat]].<ref> Shulchan Aruch O.C. 527:15 </ref>
# Nowadays, because it is difficult to have proper intent for a long time the minhag is for each person to say [[Birkat HaMazon]] silently to oneself while the Mezamen reads it out loud. <Ref>Shulchan Aruch 183:7 writes that it is proper that each person say [[Birkat HaMazon]] silently to oneself along with the bracha that the Mezamen is saying out loud. Mishna Brurah 187:27 adds that the original enactment was for everyone to listen to the Mezamen make [[Birkat HaMazon]] out loud, however, nowadays that it is difficult to have proper intent for that period of time, everyone should read along silently. </ref>
==If one forgot to make Eruv Tavshilin==
# In order that one should fulfill the obligation of the other by saying [[Birkat HaMazon]] together, everyone must sit together at the same table. <Ref>Shulchan Aruch 213:1 </ref> However, after the fact even those who did not eat at the same table can fulfill the obligation together (meaning, one person saying it out loud and everyone else fulfilling the obligation by listening). <ref> Mishna Brurah 213:5 </ref>
# There’s a mitzvah to make an Eruv Tavshilin upon each individual and also upon the leader or Rabbi of the city on behalf of the whole city. <Ref>Shulchan Aruch O.C. 527:7 </ref>
# If one forgot, was unable, or didn’t know how to make Eruv tavshilin, the first time one may rely on the Eruv Tavshilin of the Rabbi of the town. However, if one had the ability but wanted to rely on the Rabbi of the town or if he forgot twice, he may not rely on the Rabbi’s Eruv. <Ref>Shulchan Aruch 527:7, Mishna Brurah 527:22 </ref> If one is a visitor to the town and arrived in the town right before Yom Tov after the rabbi already made an eruv tavshilin, and one forgot to make an eruv, some say that one might not be able to cook.<ref>Haarot of Rav Elyashiv (Beitzah 16b) explains that if one only arrived after the rabbi already made the eruv he wasn't included in the eruv unless the rabbi specifies the people who will come after he makes the eruv.</ref>
# If one didn’t make Eruv Tavshilin according to some poskim one may not light [[Shabbat]] candles on [[Yom Tov]] which falls out on Friday. <Ref>Shulchan Aruch 527:19 </ref>Therefore, in such a case one should give the candles to another Jew and let them light for him or only light one candle. <Ref>Mishna Brurah 527:55 </ref>
# If [[Yom Tov]] (excluding the two days of [[Rosh Hashana]]) falls out on Thursday and Friday, and one forgot to make Eruv Tavshilin before [[yom Tov]] one may make Eruv Tavshilin on the first day and stipulate “If today is [[Yom Tov]] then there’s no need for an eruv and if today isn’t [[Yom Tov]] then the eruv should be set aside in order to permit [[cooking]] and baking.”<Ref>Shulchan Aruch O.C. 527:22 </ref>
# Some say that it’s preferable to make such a stipulation while others say that in such a case it’s better to rely on the Eruv of the Rabbi of the town. <Ref>Piskei Teshuvot 527:21 </ref>


==Brachot on Mitzvot==
==Links==
# The Yerushalmi (Brachot 3:3) establishes that for everything one can fulfill the obligation of someone else with the exception of Shemona Esrei, Shema, and Birkat Hamazon.
# Article on [http://www.chabad.org/library/article_cdo/aid/2327/jewish/Eruv-Tavshilin.htm Eruv Tavshilin] on Chabad.org
# Someone who is obligated in a mitzvah can fulfill the obligation of someone else who is also obligated in that mitzvah. Someone who is exempt can't exempt someone who is obligated in the mitzvah.<Ref>Rosh Hashana 29a, Brachot 20b, Rambam Brachot 1:11</ref>
# Article on [http://www.torahweb.org/torah/2009/moadim/rsac_shavuos.html Eruv Tavshilin] by Rabbi Yonason Sacks
# Someone who is obligated in a mitzvah on a rabbinic level can't fulfill the obligation of someone who is obligated on a biblical level.<ref>Brachot 20b. Rashi Brachot 48a s.v. ad writes that once a person is obligated in a mitzvah rabbinically he can fulfill the obligation of someone who is obligated biblically. That point is disputed by the Bahag cited by Rashi, Tosfot 48a s.v. ad, Rosh Brachot 7:21, Rambam Brachot 1:11, Rabbenu Yonah Brachot 35b umha, and Rashba 48a s.v. yahavu. According to Tosfot, the fact that you need to eat in order to say Birkat Hamazon isn't a perfect example of something you need to be obligated in in order to fulfill others since biblically you could say Birkat Hamazon without eating at all based on Yatzah Motzei. However, the Mordechai (Megillah n. 798) implies that it is permitted to do so and his proof is that we recite Kiddush during Tosefet Shabbat and fulfill Kiddush for Shabbat biblically.</ref>
# [http://www.yutorah.com/lectures/lecture.cfm/748954/rabbi-aryeh-lebowitz/ten-minute-halacha-eruv-tavshilin-practical-/ Ten Minute Halacha Eruv Tavshilin] by Rabbi Aryeh Lebowitz
# Someone who is obligated in a rabbinic mitzvah on a rabbinic level can fulfill the obligation of someone who is completely obligated in that rabbinic mitzvah.<ref>Tosfot Megillah 19b writes that a child which is obligated in megillah on a rabbinic level can't fulfill the obligation of an adult in megillah which is only a rabbinic mitzvah because a double derabbanan can't fulfill the obligation of a single derabbanan. Rabbi Akiva Eiger Brachot 20b s.v. elah points out that a child who ate a kezayit can fulfill the obligation of an adult who ate a kezayit even though the child is a double derabbanan and the adult is a simple derabbanan since birkat hamazon is different and even if you didn't eat at all biblically you can fulfill the obligation of others.</ref>
# Some say that if everyone listening to the bracha knows how to recite the bracha themselves they shouldn't use yatzah motzei.<ref>Shulchan Aruch 273:4 writes that one should only say kiddush for others if they already fulfilled their obligation if the others don't know how to say kiddush. Pri Chadash 273:4 disagrees but adds that if those listening answer amen it works even according to Shulchan Aruch. Biur Halacha 273:4 s.v. vhu writes that it is purely a mitzvah that since the one listening knows how to say it and they are going to fulfill their obligation they should be the one to say it but certainly after the fact they fulfill their obligation.</ref>
===Yatzah Motzei===
# If a person already fulfilled his obligation he can nonetheless fulfill the obligation of others based on the concept that all Jews are responsible for one another. That concept is called Yatzah Motzei.<ref>Rosh Hashana 29a, Shulchan Aruch 273:4</ref> This concept works for biblical and rabbinic mitzvot.<ref>Even though the Turei Even Rosh Hashana 29b holds that it is only effective on rabbinic mitzvot, we don't accept his opinion (Minchat Shlomo 1:3). Also, even though the Tzlach Brachot 48a holds that it is only effective on biblical mitzvot, we don't accept his opinion (Meor Yisrael Brachot 48a s.v. maan). The Rif Pesachim 27a and Rosh Pesachim 10:36 write that it is possible to have yatzah motzei for maror even though maror today is rabbinic. Shulchan Aruch 484:1 codifies the Rif and Rosh. Meor Yisrael cites the Birkei Yosef 124:3, Imrei Binah Shabbat n. 11, and Chatan Sofer 129 who assume not like the Tzlach. Ritva Hilchot Brachot 2:24 seems to be a proof for the Tzlach.
* Zera Avraham 1:12 writes that there's no such thing as arvut on mitzvot derabbanan since we only entered the convert of responsibility for all Jews on the mitzvot we had at the time of Har Grizim and Avel and not mitzvot derabbanan. Ginat Veradim 1:13 assumed otherwise. The Birkei Yosef 124:3 proves that it applies to derabbanan's as well from Rashi Rosh Hashana 29a who says that avrut should have applied to all brachot hanehenin but it doesn't since one isn't obligated to eat. The Ran and Tashbetz 3:79 agree. Since birchat hanehenin are derabbanan, it is clear that arvut applies to derabbanan's. He repeats this in Chaim Shaal 1:75 and adds that Tosfot Brachot 48a also holds that arvut applies to derabbanan mitzvot.</ref>
# Regarding [[Brachot]] HaMitzvah, even if one has already fulfilled one’s obligation one can still fulfill the obligation of others because of the principle of Aravim Zeh BaZeh, the responsibility for our fellow Jew. <Ref> Mishna Brurah 213:14 </ref>
# For Birchat Hanehenin one may not exempt someone else without eating themselves because it isn't obligatory to eat and so there's no obligation for one Jew to exempt another Jew unless he is also going to eat. Some exceptions include Kiddush Friday night, Kiddush Shabbat day, and Hamotzei of Motzei Matzah.<ref>Rosh Hashana 29b, Shulchan Aruch 167:20. Rabbi Akiva Eiger Pesachim 106a s.v. hava writes that from Tosfot it is evident that even for the Shabbat day Kiddush it is possible to have yatzah motzei even if the one making the bracha doesn't drink. That is also the opinion of Shulchan Aruch 167:20 and Aruch Hashulchan 167:32.</ref>
# For a Bracha of Shevach such as Birchot Hashachar, Baruch She'amar, and Yishtabach there is a dispute whether one fulfill someone else's obligation even though one already fulfilled one's obligation. <ref>
* The Ritva (Rosh Hashana 29a s.v. tani) writes just like there is a concept of yatzah motzei for birchot hamitzvah there is also one for birchot hashevach. Hagahot Ashuri (Rosh Hashana 3:13) agrees and applies it to Birchat Hashachar and Baruch She'amar. The Meiri (Rosh Hashana 29a s.v. brachot), however, argues that one may not fulfill the obligation of someone else for birchot hashevach just like for tefillah. He concludes that for Yishtabach if one already fulfill his obligation he can't repeat it for the congregation.
* Mishna Brurah 6:10 rules that for Birchot Hashachar one can fulfill someone else's obligation even though one already fulfilled it.
Yabia Omer OC 9:3:2 argues based on the Meiri that one may fulfill someone else's obligation in birchot hashevach once one already fulfilled it.
* Mishna Brurah 59:21 extends the concept of Yatzah Motzei to Birchot Kriyat Shema. Halacha Brurah 59:14 writes that one shouldn't fulfill the obligation of someone else if they know how to say it themselves but after the fact it is effective. </ref>
# According to Sephardim one may not fulfill the obligation of someone else in asher yatzer unless one is personally obligated.<ref>Yalkut Yosef 6:11. See also Yabia Omer OC 9:3:2.</ref>
# If one already fulfilled Kiddush or didn't yet fulfill it but isn't going to fulfill it with this Kiddush he can still recite it for another person even if one doesn't eat it there his meal. However, he needs to give the cup to someone else to drink a Reviyit or a majority of it. Yet, if the person who is listening knows how to make Kiddush he should make it himself.<ref>Shulchan Aruch 273:4 writes that only if the person doesn't know how to recite kiddush can someone else make kiddush for them even though he isn't going to fulfill his obligation. The Mishna Brurah 273:20 disagrees and holds that it is only preferable to let the person hearing Kiddush and knows how to recite it to do it himself but after the fact certainly it is effective. Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=15 Kol Sinai Tevet 5724)] agrees after the fact.</ref>
# If one didn't yet fulfill his mitzvah but is going to later on he can be motzei others in their mitzvah.<ref>Rif Pesachim 27a, Tur and Shulchan Aruch O.C. 484:1. The Rif says that you can make kiddush and the whole seder for many families either by first having the seder at home and then in everyone else's home or the opposite. The Tur 484:1 and Shulchan Aruch codify this as the halacha. Mishna Brurah 484:9 explains that even if you don't have kavana to be yotzei at the first person's home you can still be motzei the others but then one can't eat there since one didn't yet fulfill kiddush.</ref>
 
===If One Isn't Currently Obligated===
# Someone who isn't obligated in Megillah that day can't fulfill the obligation of someone who is obligated that day.<ref>Yerushalmi 2:3 writes that someone from outside Yerushalayim can’t fulfill the obligation of someone who lives in Yerushalayim on the 15th. The gemara has a question about the opposite case. Tosfot Yevamot 14a s.v. ki holds that someone obligated one day can’t fulfill the obligation of someone obligated another day. Rosh Yevamot 1:9 and Ran 2b s.v. vyesh agree. However, Rashi Megillah 2a s.v. elah that someone from a city can read the megillah before the 14th for the small villages.</ref>
# In an extenuating circumstance it is permitted to recite kiddush for someone who accepted Shabbat even though the one didn’t accept Shabbat and plans to do melacha afterwards. One may not use this leniency on a regular basis.<ref>Rav Shlomo Zalman Auerbach in Minchat Shlomo 1:3 writes that it is permitted on a temporary basis for someone to recite kiddush for someone else who accepted Shabbat and for the one making kiddush not to accept Shabbat. He explains that biblically one can fulfill his obligation even if one isn’t obligated in that mitzvah right now (relevant to someone who lives in Yerushalayim fulfilling the obligation of someone outside Yerushalayim on the 14th of Adar). Also, according to the Rambam it is sufficient to say Kiddush close to Shabbat even though it isn’t Shabbat right now. However, since Rabbi Akiva Eiger isn’t sure about it and there are reasons to question whether it is possible to say kiddush without accepting Shabbat, one shouldn’t rely on this leniency consistently or create a minhag with it. [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 43)] and Tzitz Eliezer 14:25 were lenient.</ref>
# Some held that if a person forgot to count the sefira one night it is permitted to recite the bracha for someone else who did count every night, but others disagree.<ref>Har Tzvi 2:75 quotes that the Bet Halevi once forgot to count sefirat haomer one night and when he was shaliach tzibur he asked someone to listen to his bracha with intent to fulfill his obligation. The Har Tzvi points out that the Knesset Hagedola and Pri Chadash Pri Chadash 489:8 argue that it is impossible for someone who didn’t count one night to fulfill the obligation of someone who counted every night since the one who forgot once is like he isn’t obligated in the mitzvah any more. They compare it to the case of someone who lives in Yerushalayim fulfilling the obligation of megillah for someone outside Yerushalayim on the 14th of Adar. Har Tzvi defends the Bet Halevi. Chashukei Chemed Niddah 73a is strict.</ref>
# See [[Yom Tov Sheni]] for an Israeli fulfilling the obligation of an American in Kiddush on the second day of Yom Tov.
# See [[Yom Tov Sheni]] for an Israeli fulfilling the obligation of an American congregation on the second day of Yom Tov.
# If someone isn't fasting they can't be the Shaliach Tzibur for a congregation of those who are fasting.<Ref>The Tur 566:4 quotes Rav Natan Goan who held that if someone isn't fasting he can't act as the Shaliach Tzibur but the Tur disagrees since he isn't lying when he says in Anenu it is a fast day even though he's not fasting. The Shulchan Aruch 566:4 codifies Rabbi Natan Goan. Mishna Brurah 566:18 agrees.</ref>
 
==Tefillah==
# If one is saying [[Shmoneh Esrei]] and one hears the Shaliach Tzibbur reach [[Kedusha]] one should pause and listen but one should not answer with the congregation. By listening to the Shaliach Tzibbur one fulfills one's obligation through Shomea KeOneh.<ref>Shulchan Aruch 104:7. This is based on Rashi [[Sukkah]] 38b s.v. Hu who says that Shomea KeOneh makes it possible to fulfill one's obligation by listen and not answering. However, Tosfot s.v. Shamah argues that perhaps listening is considered an interruption in one's [[Shmoneh Esrei]]. </ref> One does not need to raise one's feet when listening to [[Kedusha]]. <ref>Yabia Omer 6:16 </ref>


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

Revision as of 09:29, 25 September 2024

If Yom Tov falls out on Friday (or on Thursday and Friday outside Israel), in general, one may not cook or bake from Yom Tov for Shabbat, however, if one cooked and there was leftovers it may be eaten on Shabbat. Yet, if one designated an Eruv Tavshilin from before Yom Tov then it’s permissible to cook or bake from Yom Tov for Shabbat.[1]

Procedure and Text

  1. One should hold the cooked and baked foods in one's right hand as one says the Bracha and Eruv stipulation.[2]
  2. The text of the Bracha for Eruv Tavshilin is: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות עירוב. Then one should make the following stipulation: בדין יהא שרי לן לאפויי ולבשולי ולאטמוני ולאדלוקי שרגא ולמעבד כל צרכנא מיום טוב לשבת , meaning, "With this Eruv it should be permitted for us to bake, cook, insulate food, light a candle, and do any need from Yom Tov for Shabbat". One must understand what one is saying and if one doesn't understand the Aramaic one should say it in a language one understands.[3]

What Foods Should be Used for Eruv Tavshilin?

  1. A baked item such as bread and a cooked dish should be used for the Eruv Tavshilin.[4] The cooked dish must be something which is usually eaten with bread such as a piece of meat, fish, or eggs.[5]
  2. If one made the Eruv Tavshilin only using one cooked dish, after the fact it’s permissible. [6]
  3. If one made the Eruv Tavshilin only using one baked item, like bread, this isn’t considered a proper Eruv. [7]
  4. If one is only going to cook and not bake then one only needs one cooked dish. [8]

Size of Eruv Tavshilin

  1. The one baked dish and one cooked dish must be the size of a Kezayit and it’s preferable to use a whole loaf of bread and significant piece of meat or fish.[9]

After Making Eruv Tavshilin, What Are the Laws of Cooking on Yom Tov?

  1. Eruv Tavshilin only permits one to cook on Friday for Shabbat and not Thursday for Shabbat.[10]
  2. One should prepare the food on Yom Tov for Shabbat earlier in the day so that it will complete cooking well before Shabbat so that it’s possible it could have been used on Yom Tov. If it turns out that there’s not enough time to complete the cooking until right before Shabbat, if it’s Yom Tov Sheni one may be lenient to leave it cooking into Shabbat, but if it’s the first day of Yom Tov then one shouldn’t be lenient unless it’s a time of great need.[11] However, some defend the practice to permit leaving the food cooking going into Shabbat even if it isn't edible by the end of the day of Friday.[12]

Who needs an Eruv Tavshilin

  1. Everyone should set aside an eruv and not rely on the rabbi's eruv unless he forgot.[13]
  2. Even someone who is going to be at a hotel and not cook should still set up an eruv tavshilin since one is going to need to light candles on Yom Tov for Shabbat. However, if one is only setting it in order to light candles one shouldn't recite a bracha.[14]
  3. Anyone eating in the same house only needs one eruv tavshilin.[15]
  4. It is permissible to ask a neighbor to set up an eruv tavshilin for you but initially you should do it yourself.[16]

Eating the Eruv Tavshilin

  1. Some have the minhag to eat the Eruv Tavshilin for Seudat Shelishit.[17]
  2. If the Eruv is eaten or lost before one finishes preparing for Shabbat, one may not continue to cook on Yom Tov in preparation of Shabbat.[18]

If one forgot to make Eruv Tavshilin

  1. There’s a mitzvah to make an Eruv Tavshilin upon each individual and also upon the leader or Rabbi of the city on behalf of the whole city. [19]
  2. If one forgot, was unable, or didn’t know how to make Eruv tavshilin, the first time one may rely on the Eruv Tavshilin of the Rabbi of the town. However, if one had the ability but wanted to rely on the Rabbi of the town or if he forgot twice, he may not rely on the Rabbi’s Eruv. [20] If one is a visitor to the town and arrived in the town right before Yom Tov after the rabbi already made an eruv tavshilin, and one forgot to make an eruv, some say that one might not be able to cook.[21]
  3. If one didn’t make Eruv Tavshilin according to some poskim one may not light Shabbat candles on Yom Tov which falls out on Friday. [22]Therefore, in such a case one should give the candles to another Jew and let them light for him or only light one candle. [23]
  4. If Yom Tov (excluding the two days of Rosh Hashana) falls out on Thursday and Friday, and one forgot to make Eruv Tavshilin before yom Tov one may make Eruv Tavshilin on the first day and stipulate “If today is Yom Tov then there’s no need for an eruv and if today isn’t Yom Tov then the eruv should be set aside in order to permit cooking and baking.”[24]
  5. Some say that it’s preferable to make such a stipulation while others say that in such a case it’s better to rely on the Eruv of the Rabbi of the town. [25]

Links

  1. Article on Eruv Tavshilin on Chabad.org
  2. Article on Eruv Tavshilin by Rabbi Yonason Sacks
  3. Ten Minute Halacha Eruv Tavshilin by Rabbi Aryeh Lebowitz

Sources

  1. ↑ Shulchan Aruch O.C. 527:1, Kitzur Shulchan Aruch O.C. 102:1
  2. ↑ Laws of Yom Tov (Rabbi Simcha Bunim Cohen, pg 279) quoting Sh"t Chaim Shaal 29
  3. ↑ Shulchan Aruch and Rama O.C. 527:12, Kitzur Shulchan Aruch 102:1. See Chazon Ovadyah (Yom Tov pg 294) who leaves out the text ולאטמוני and לנא ולפלוני ולפלוני או לכל בני העיר הזאת.
  4. ↑ Shulchan Aruch O.C. 527:2
  5. ↑ Shulchan Aruch O.C. 527:4, Mishna Brurah 527:11
  6. ↑ Shulchan Aruch O.C. 527:2
  7. ↑ Mishna Brurah 527:7
  8. ↑ Mishna Brurah 527:6
  9. ↑ Shulchan Aruch O.C. 527:3 writes that the baked and cooked dish should be the size of a Kezayit. Rama 527:3 adds that the bread should preferably be the size of a Kebaytzah. Kitzur Shulchan Aruch 102:1 agrees. Mishna Brurah 527:8 adds that it is a Hiddur Mitzvah to use a whole loaf of bread and significant piece of meat or fish.
  10. ↑ Ran (Beitzah 9b) explains that the rabbis only permitted cooking with an eruv tavshilin on Friday for Shabbat since that food is prepare for a more immediate use than if it was cooked on Thursday. Shulchan Aruch 527:13 codifies this halacha. See the Rash Mrovzavitz (cited in Yalkut Mefarshim of Oz Vehadar on Rif p. 69) who suggests that according to Rav Chisda (Pesachim 46b) this would be a biblical prohibition.
  11. ↑ Mishna Brurah 527:3.
    • The Gemara Pesachim 46b discusses why on a biblical level it is permitted to cook on Yom Tov for Shabbat. Rabba explains that it is because one's cooking is permitted on a biblical level if potentially guests could have come to eat it. Rav Chisda explains that biblically it is permitted to cook from Yom Tov for Shabbat. On a rabbinic level an eruv tavshilin is necessary as the gemara Beitzah 15b explains either to ensure that there is enough food on Shabbat or to protect the kedusha of Yom Tov.
    • Halacha: Rif Pesachim 15a, Rosh (Pesachim 3:6), Rambam (Yom Tov 1:15), Ramban (Milchamot Pesachim 15a s.v. vitmar), Rabben Dovid Pesachim 48a s.v. umeyhu, Maharam Chalavah Pesachim 48a s.v. ul'inyan, Meiri Pesachim 46b s.v. zu, and Raavad (Katuv Sham Pesachim 15a s.v. elah) all hold like Rabba. Baal Hameor (Pesachim 15a s.v. itmar) and Rabbenu Efraim quoted by Milchamot Pesachim 15a hold like Rav Chisda. Bet Yosef 527:1 explains that the Rambam holds like Rav Chisda (in addition to holding like Rav Chisda). Magen Avraham 527:1 disagrees and holds like Tosfot that there is a biblical prohibition if it isn't edible before Shabbat. Shulchan Aruch Harav 527:8 agrees. Bet Meir 527:1 and Maamar Mordechai 527:2 defends the Bet Yosef that we can hold of both the leniencies of Rabba and Rav Chisda and perhaps Rabba agreed in the end to Rav Chisda's idea. Keren Orah Shabbat 22a s.v. vgam writes that it seems from the Rambam Yom Tov 1:15 that he would employ hoil even to permit cooking right before the end of the day.
    • Tosfot Pesachim 46b s.v. hoil and Meiri 46b s.v. zu write that if we hold like Rabba if the food isn't edible by the end of the day it is biblically forbidden. Magen Avraham 527:1 cites this from Tosfot Pesachim 46b, Mordechai Beitzah ch. 2, and Hagahot Maimoniyot (Yom Tov 6:1). Rav Soloveitchik in Mesorah v. 8 pp. 31-3 thinks that it is possible to argue that many rishonim even including tosfot don't hold like the Magen Avraham. Derisha 527:1 writes that the Rosh and Tur are lenient to cook right before nighttime for another reason. Biur Halacha 527:1 s.v. v'al summarizes that according to the Baal Hameor, Rabbenu Efraim, and the Rambam according to the Bet Yosef biblically it is permitted to cook from Yom Tov to Shabbat even if the food wouldn't be edible while it is still day.
  12. ↑ Piskei Teshuvot 527:3 writes that the practice is to rely upon the Bet Yosef who says that we follow Rav Chisda. Maamar Mordechai 527:2 defends the Bet Yosef against the Magen Avraham. Mishna Brurah 527:3 only allows relying on the Bet Yosef in extenuating circumstances of Yom Tov Sheni. Kaf Hachayim on Shulchan Arukh Orach Chayim 527:4 agrees. Aruch Hashulchan 527:3 cites the Magen Avraham and then says that the practice is to be lenient like the Rambam and Yerushalmi Beitzah 2:1 which supports him. Yalkut Yosef 527:10 (Moadim p. 497) writes that initially one should try to have all of one's food edible before Shabbat, however, in an extenuating circumstance where one didn't one can rely on the Bet Yosef.
  13. ↑ Rosh (Beitzah 2:3). The Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) explains that it isn't permissible initially to set up an eruv because one should really have their own cooked dish set aside for Shabbat and Yom Tov.
  14. ↑ Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:4
  15. ↑ Yam Shel Shlomo 2:10, Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:3
  16. ↑ Kaf Hachaim 527:57 based on the general principle of doing mitzvot yourself (Kiddushin 41a). See however, the Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) who seems to allow this even initially.
  17. ↑ Mishna Brurah 527:11, Kitzur Shulchan Aruch 102:1
  18. ↑ Shulchan Aruch O.C. 527:15
  19. ↑ Shulchan Aruch O.C. 527:7
  20. ↑ Shulchan Aruch 527:7, Mishna Brurah 527:22
  21. ↑ Haarot of Rav Elyashiv (Beitzah 16b) explains that if one only arrived after the rabbi already made the eruv he wasn't included in the eruv unless the rabbi specifies the people who will come after he makes the eruv.
  22. ↑ Shulchan Aruch 527:19
  23. ↑ Mishna Brurah 527:55
  24. ↑ Shulchan Aruch O.C. 527:22
  25. ↑ Piskei Teshuvot 527:21
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