Putting On and Removing Tefillin and The Meals of Shabbat: Difference between pages

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==Putting on Tefillin at Home==
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# One who is careful to wear a [[Tallit]] Katan ([[Tzitzit]]) should put on the [[Tallit]] Katan and [[Tefillin]] in their house and then walk to Shul wearing [[Tefillin]], in Shul they should then put on a [[Tallit]] Gadol. <Ref> Based on the Zohar Vaetchanan 265, the Shulchan Aruch 25:2 rules that one who is careful to wear a [[Tallit]] Katan should put on the [[Tallit]] Katan and [[Tefillin]] in their house and then walk to Shul wearing [[Tefillin]] and in Shul put on a [[Tallit]] Gadol.</ref> However, some say that one should only put on one's [[Tefillin]] at home if one has worn the [[Tallit]] Gadol beforehand. <ref> Halacha Brurah (Rav David Yosef, 25:11) quotes the Ari"zal as saying that even if one is wearing a [[Tallit]] Katan one must put one's [[Tallit]] Gadol before putting on one's [[Tefillin]] at home and adds that it is good to follow this latter opinion. </ref>
[[Image:Shabbat_Table.jpg|250px|right]]
# If one will have to pass dirty areas or there are goyim between one’s house and the Shul, one should put on the [[Tefillin]] in the hallway next to the Shul itself if possible. <Ref> Mishna Brurah 25:8 and 10, Sh"t Rav Pealim OC 1:4, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the mitzvah of [[tefillin]], seif 6 </ref>
There is a mitzvah to eat three meals of bread on [[Shabbat]]. At the Friday night and the first meal on [[Shabbat]] day, [[Kiddush]] is recited. The laws that relate specifically to the [[third meal of Shabbat]] are on the [[Seudat Shelishit]] page. Additionally, in order to escort out [[Shabbat]] there is a fourth meal at the conclusion of [[Shabbat]], called [[Melaveh Malka]].
# Because the primary concern is only to enter Shul wearing [[Tefillin]], one should leave the [[Tefillin]] outside Shul from the day before, to be able to put them on outside and enter the Shul wearing them. <Ref> Kaf HaChaim 25:17, Piskei Teshuvot 25:6 </ref>
==Covering the Challah==
# Some say that one should also walk out of Shul wearing [[Tefillin]]. <Ref> Piskei Teshuvot 25:6 </ref>
# There are multiple reasons for covering the [[challah]]. Some say that it is in commemoration of the Maan which was covered with dew. Others say that it is so as not to "embarrass" the bread as we are reciting the [[Kiddush]] before [[HaMotzei]].<ref> Tosafot in Pesachim 100b says that because the maan fell between layers of dew, which preserved it, we cover the [[challah]] above and below. Rosh Pesachim 10:3 as well as the Tur 271 quote the Yerushalmi saying that since wheat is written first in the pasuk of the seven species for which [[Israel]] is praised and the beracha on it should be recited first, we don't want to embarrass the [[challah]] by saying the beracha on the wine first, therefore, we cover the [[Challah]]. Mishna Brurah 271:41 cites the reason of the maan even if one recites [[Kiddush]] over the [[Challah]] one should cover the [[Challah]], but according to the Tur this isn't necessary. The Mishna Brurah concludes that the minhag is to cover the [[Challah]] even in such a case.</ref>
# Some say it is preferable to put on [[Tefillin]] outside of Shul even if one will not be one of the first ten in the [[minyan]] because of it. <ref> Ben Ish Chai Vayera #5, Kaf HaChaim 25:18, Halacha Brurah 25:13, Yalkut Yosef ([[Tefillin]] 25 note 36) </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> Shulchan Aruch O.C. 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> The mitzvah of Lechem Mishneh applies to everyone at the meal. Therefore, everyone at the meal has to taste from the Lechem Mishneh. It is fine for everyone to have their own Lechem Mishneh and eat from that.<ref>Shulchan Aruch O.C. 167:15, Mishna Brurah 167:83</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 cites 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>
# Even if one has more than three meals on a given shabbat, each one should have two loaves of bread.<ref> Ach Tov VaHessed, 5783, Page 105 </ref>
# Many poskim hold that it is permissible to rip the Challah apart with one's hands, while others argue that it is forbidden to do so and one should use a knife to cut the Challah.<ref>Halacha Brurah (274:9 v. 16 p. 526) writes that it is permissible to tear the Challah apart with one's hands. He explains that it isn't an issue of gluttony to do so since it is evident he is doing so for the mitzvah of lechem mishna on Shabbat. He writes that this in fact was the practice of his father, Rav Ovadia Yosef. Lechem Ish p. 398 also writes that the minhag of many people is to rip the challah and not cut it with a knife. However, Anvei Yishfeh 2:18 quotes Rav Elyashiv and Rav Yakov Yisrael Fischer who held that it was forbidden and considered a lack of derech eretz. Rather, the challah must be cut with a knife.</ref>


==When to Put on Tefillin==
==Procedure==
# The earliest time to put on [[Tefillin]] is the time of [[MeSheyakir]]. <ref> Shulchan Aruch 30:1 </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 minhag is to put on [[Tefillin]] after having said [[Birchot Hashachar]] and [[Birchot Hatorah]] but preferably before the Shema in [[Korbanot]] and at least before Parshat HaTamid. <ref>Kaf HaChaim 25:3-4 </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>
# One may not put on [[Tefillin]] at night. <ref>Shulchan Aruch 30:2</ref> If one has not put on one's [[Tefillin]], one still may do so during the time of bein hashemashot even though generally it is forbidden to wear them at night, as long as he has not recited [[arvit]]. <ref> Halichot Olam volume 1 page 29, Mishna Brurah 30:3 </ref>
# 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>
# Some have the minhag to keep their [[Tefillin]] on during a [[brit milah]] <ref> Mishna Brurah 25:55 based on Magen Avraham OC 25:28 and Shach YD 265:24. Rabbi Chaim Jachter http://koltorah.org/ravj/Minhagim_of_Brit_Milah_1.html testifies that this is the minhag of Rav Reuven and Rav Dovid Feinstein, although Rabbi Jachter himself says that the minhag seems to be that only the father and sandek wear it throughout the bris. </ref> while some people remove it before the brit. <ref> Yalkut Yosef p. 895, Aruch Hashulchan YD 265:38. Kaf Hachayim 25:92 writes that the minhag is for the father, mohel, and sandak to leave their [[Tefillin]] on for the brit. </ref>
# Some have the practice not to eat the tip of the challah that was cut first. Many do not and there is nothing to be concerned about.<ref>Avnei Derech 14:36 summarizes the topic by quoting the Minchat Yitzchak 9:8:7 who says that a person should be concerned since people think it is a negative thing to eat the first piece of the challah cut on the edge. Madanei Melachim 1:40:7 explains the practice based on the idea that the Etz Hadaat was wheat stalks and symbolically we're saying we're not interested if Hashem forbids the food. Avnei Derech also quotes some who say it is in order to do hafrashat challah but then it should not be done on Shabbat. He also cites that many weren't concerned for this practice including the Steipler (Orchot Rabbenu v. 3 p. 104), Rav Chaim Kanievsky (Sheilat Rav v. 1 p. 252), Rav Shmuel Wosner (Rav Rabanan p. 48).</ref>
# One may put on [[Tefillin]] during the day and not during the night. <ref> Shulchan Aruch 30:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, the time for donning, seif 2 </ref> One may put them on in the morning from the time of [[MeSheyakir]]. <ref> Shulchan Aruch 30:1 </ref>
===Salt===
# Nowadays the prevailing custom is to lay them only during the weekday morning service. <ref> Shulchan Aruch Orach Chaim 37:2, Rambam Hilchot [[Tefillin]] 4:26 </ref>
# Before eating the challah, one should dip it in salt.<ref> Rama 167:5, Yalkut Yosef 274:18, [http://www.hebrewbooks.org/pdfpager.aspx?req=14556&st=&pgnum=91 Taamei Haminhagim pg. 78]. Beit Yosef 167 brings from the Shibbolei Haleket that this is because one's table is compared to the mizbeach, and salt was used with every sacrifice in the beit hamikdash. see also [http://www.torahmusings.com/2011/06/salt-and-challah/ Salt and challah] by Rabbi Gil Student</ref> If one does not have salt, he should dip it in something else which has salt or in sugar.<ref> Yalkut Yosef 274:18 </ref>
# The minimum requirement is to have [[Tefillin]] on during [[Kriyat Shema]] and [[Shemoneh Esrei]]. <ref> Shulchan Aruch 25:4, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the mitzvah of [[tefillin]], seif 16. The gemara in [[Berachot]] 14b says that if a person recites the morning Shema without [[Tefillin]] it is as if he is testifying falsely about himself when he says the pasuk that discusses the obligation to wear [[Tefillin]] since he is not fulfilling it. The Zohar 93b speaks highly of one who prays the amida with his [[Tefillin]]. </ref>
# The problem with wearing them all day is the necessity to remove them when encountering an unclean place and the requirement to constantly have in mind the knowledge that they are being worn.
# If one has a choice between praying the amida with the tzibbur or waiting for a pair of [[Tefillin]] one should wait for the [[Tefillin]] and pray alone unless the time for praying is going to pass. <ref> Magen Avraham 66:12, Kitzur Shulchan Aruch 10:22, Kaf Hachayim 25:28 </ref>
# If one is waiting for a pair of [[Tefillin]] and the time to say Keriat Shema may pass, he should recite shema without [[tefillin]]. <ref> Sh"t Yabia Omer OC 1:4 and he doesn't fall into the category of people criticized by the gemara [[berachot]] 14b mentioned above. </ref>
# When one says Vekeshartem LeOt Al Yadecha one should touch one's [[Tefillin]] shel Yad and when one says VeHayu VeTotafot Ben Aynecha one should touch one's [[Tefillin]] shel rosh. <ref>Yalkut Yosef 28:2</ref>
# Some have the minhag to touch their [[Tefillin]] when they say the following [[prayers]]: Oter Yisrael BeTifara ([[Tefillin]] shel Rosh only), Ozer Yisrael BeGevura ([[Tefillin]] shel yad only), Kadesh Li Kol Bechor, at the words Yehe Kavod and Maasbeha Lechol chay ratzon in Hodu, Kadosh Kadosh Kadosh in Birkat Yotzer, Hashem Sifatay Tiftach, Hamivarech Et Amo BaShalom. <ref>Yalkut Yosef 28:2</ref>
# If it is after sunset but before tzet hakochavim and one hasn’t put on [[tefillin]], he still can. <ref> Magen Avraham 30:2. </ref> Once tzet hakochavim passes you cannot. <ref> Shulchan Aruch 30:2, Sh"t Yabia Omer OC 7:7:5. </ref>


==[[Tallit]] before Tefillin==
==What kind of challah should be used==
# One should put on [[Tallit]] before [[Tefillin]].<Ref> S”A 25:1 says that the [[Tallit]] goes first because we want to increase in [[Kedusha]] from [[Tallit]] to Teffilin. </ref> Even if the [[Tallit]] is only obligated in [[Tzitzit]] Derabbanan it still takes precedence to the Teffilin. <Ref> Mishna Brurah 25:1, Halacha Brurah 25:7, Ben Ish Chai Vayera Halacha 3 </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 one puts his [[Tallit]] and [[Tefillin]] in the same bag, one should be careful to place the [[Tallit]] to the side of the [[Tefillin]] so that one takes the [[Tallit]] first and then the [[Tefillin]]. <ref>Shulchan Aruch 25:1 writes that one must not place the [[Tefillin]] above the [[Tallit]] because otherwise one may take the [[Tefillin]] before the [[Tallit]]. However, Halacha Brurah 25 writes that it's not respectful to the [[Tefillin]] to place the [[Tallit]] above the [[Tefillin]], therefore it should be placed in a separate bag or to the side of the [[Tefillin]]. </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>
# If one isn’t going to fulfill the mitzvot of [[Tallit]] and [[Tefillin]] one may pass over one and take the other. <ref> Mishna Brurah 25:3 writes that the law that one can’t pass up a mitzvah only applies when one intends to do the mitzvah. </ref>Hence if the [[Tefillin]] was mistakenly placed above the [[Tallit]] and one doesn’t plan on fulfilling the mitzvah with them now one may remove both and rearrange it. <ref> This follows clearly from the above Mishna Brurah but is written as an example in Halachot of [[Tefillin]] by Rabbi Shlomo Churba (page 7) quoting Or Letzion (vol 2, 44:16). </ref>
# The challahs should not be in a bag or wrapped up during the beracha.<ref> Mishna Brurah 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>
# Similarly, if one has a [[Tallit]] of [[Shabbat]] in the same bag and above the [[Tallit]] of the weekday one may take the [[Tallit]] of the weekday even if it’s below. <Ref> Kaf HaChaim 25:8 writes that since one doesn’t intend to use the [[Tallit]] of [[Shabbat]] now one is permitted to take the [[Tallit]] of the weekday even if it’s below. </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>
# If one has only a [[Tefillin]] and not a [[Tallit]], according to Ashkenazim one shouldn’t wait but rather one can just put on the [[Tefillin]], however Sephardim hold that if one will but will have [[Tallit]] available to him before the latest time to say Shema, one should wait to get the [[Tallit]] before putting on the [[Tefillin]]. However, if one will not have a [[Tallit]] available before the [[latest time for Shema]], one should don the [[Tefillin]] in order to say Shema with [[Tefillin]] in the time. <ref> Rama 25:1 writes that if one has [[Tefillin]] but not [[Tallit]] one shouldn’t wait for the [[Tallit]] but rather just put on the [[Tefillin]]. The Magen Avraham 25:2 understands that this is the case even if there’s no concern that one will miss Sof Zman [[Kriyat Shema]]. Mishna Brurah 25:7 agrees. However, the Machaneh Chaim (Mehudra Kama 2), Sh”t Shenot Chaim 36, Kaf HaChaim 25:10, Yalkut Yosef (Sherit Yosef 1 pg 319), and Halacha Brurah 25:10 argue that one should wait to put on the [[Tallit]] as long as one will not miss the time for [[Kriyat Shema]]. </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 takes off one’s [[Tallit]] and [[Tefillin]] momentarily and then returns one should still put on the [[Tallit]] first. <Ref> Mishna Brurah (Beiur Halacha s.v. Vayitztarech) writes that the principle that one should put on [[Tallit]] before [[Tefillin]] is true also in a case where one took off the [[Tallit]] and [[Tefillin]] momentarily and now comes to put on [[Tallit]] and [[Tefillin]]. This is quoted in Yalkut Yosef (Sherit Yosef 1 pg 318), Halacha Brurah (Birur Halacha 25:2), Amudei HaShulchan 10:2, and Divrei Shalom (vol 1 pg 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> If you're going to be koveh seuda and recite hamotzei on the pas haba bekisnin you can use it for lechem mishna even initially.<ref>Shemirat Shabbat Kehilchata 55:16</ref>
# If one is wearing [[Tefillin]] and then a [[Tallit]] becomes available, one doesn’t have to remove one’s [[Tefillin]], rather one should just put on the [[Tallit]] while wearing the [[Tefillin]]. <Ref> Ben Ish Chai (Vayera 4, Sh”t Rav Poalim 1:4) writes that if someone is only wearing [[Tefillin]] and a [[Tallit]] becomes available, one should remove one’s [[Tefillin]] before putting on the [[Tallit]]. This is also the opinion of the Sh”t Torah Lishmah 1. However, the Rama 25:1 writes that if one has only [[Tefillin]] one should put that on and when one gets a [[Tallit]] one should don the [[Tallit]] implying that one doesn’t need to remove the [[Tefillin]] in order to put on the [[Tallit]]. Yalkut Yosef (Sherit Yosef 1 pg 319) agrees. </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 someone by accident took the [[Tefillin]] before the [[Tallit]], some say that one should put on the [[Tefillin]] since one has it in one’s hands, while others hold one should leave the [[Tefillin]] (respectfully), engage in another activity and when one returns one can put on the [[Tallit]] first. <Ref> The S”A 25:1 writes that one should be careful not to put the [[Tefillin]] above the [[Tallit]] in one bag because then one may take the [[Tefillin]] first and have to put them on before the [[Tallit]]. The S”A here holds that since one picked up the [[Tefillin]] the principle of not passing up a mitzvah overrides putting the [[Tallit]] on before the [[Tefillin]]. Most achronim rule in accordance with S”A including Mishna Brurah and Halacha Brurah 25:9. However, the Kaf HaChaim 25:10 writes in name of the Arizal that one should always put on the [[Tallit]] first even in such a case. Therefore, the Sh”t Or Letzion 2:44:16 writes that one should leave the [[Tefillin]] and engage in another activity, so that when one returns to the [[Tefillin]] one may put on the [[Tallit]] first according to all opinions. [This advise of engaging in another activity in order to remove the issue of not passing up a mitzvah is sourced in the Magen Avraham 25:4 and Mishna Brurah 25:3.] Even though the Halacha Brurah 25:9 argues that once one is involved in a mitzvah one isn’t allowed to engage in a non-mitzvah, still the Divrei Shalom (vol 1 pg 23), Yalkut Yosef (Sherit Yosef 1 pg 315-7), [http://www.dailyhalacha.com/displayRead.asp?readID=504 Rabbi Eli Mansour on dailyhalacha.com], and Halachot of [[Tefillin]] (by Rabbi Shlomo Churba pg 8) rule in accordance with the Or Letzion. </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>
## The same applies if one only took the [[Tefillin]] in their bag before taking the [[Tallit]]. <Ref> Magen Avraham 25:1 argues that the principle of not passing up a mitzvah doesn’t apply if one takes the [[Tefillin]] in their bag before taking the [[Tallit]]. This is also the opinion of the S”A HaRav 25:3. However, Kitzur S”A 10:2, Maamer Mordechai 25:3, Nehar Shalom 25:1, Nishmat Adam 13:2, Levush 25, Taz 25:10, Eliyah Rabba 25:4, Chaye Adam 13:1, Shalmei Tzibbur (pg 37a), Siddur Bet Ovad (Makom Hanachat [[Tefillin]] 1), Kaf HaChaim 25:6, and Mishna Brurah (Beiur Halacha 25:1 s.v. Shelo Yanichu) rule that the principle of not passing up a mitzvah applies even if the [[Tefillin]] are still in their bag. </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>
## If one has [[Tefillin]] in the room that one is in and a [[Tallit]] in the next room, the principle of not passing up the mitzvah applies and so one should put on the [[Tefillin]] first or leave the [[Tefillin]], engage in another activity and then get the [[Tallit]] first. <Ref> Mishna Brurah 25:4 writes that the principle of not passing up on a mitzvah applies even to when one mitzvah is in the room that one is in and the other mitzvah is in another room. Therefore the same halacha as when one picks up [[Tefillin]] before [[Tallit]] applies as above. </ref>
# Matzah counts for lechem mishna even for Sephardim if no bread is available.<Ref>Yalkut Yosef 274:8, Tzitz Eliezer 12:25-26</ref>
# If one first made a mistake by taking the [[Tefillin]] and then made another mistake by putting down the [[Tefillin]], he should then put on the [[Tallit]] first. <ref> Mishna Brurah 25:5, Halacha Brurah (Birur Halach 25:2) </ref>  
# There’s a doubt in a situation where one would we embarrassed to put on [[Tefillin]] without a [[Tallit]] whether one can put on the [[Tallit]] first. <Ref> Mishna Brurah (Beiur Halacha 25) writes that if one is embarrassed to put on the [[Tefillin]] first there is a doubt whether one may put on the [[Tallit]] first. Yalkut Yosef (Sherit Yosef 1 pg 318) writes that since we hold that the principle of not passing up a mitzvah is only derabbanan, we override the Derabbanan with Kavod HaBriot. Whether not passing up a mitzvah is derabbanan or deoraittah is a dispute in the rishonim and achronim, see Yalkut Yosef (Sherit Yosef 1 pg 317-8). </ref>
# If one can only afford either a Tallit or [[tefillin]], one should buy [[tefillin]]. <ref> Kaf Hachayim 25:3 </ref>


==Kavana (intent) when putting on Tefillin==
==Passing the Challah==
# When putting on [[Tefillin]] one should have the following Kavana: Hashem commended us to wear these 4 parshiot (in the Tefllin) which speak of the oneness of Hashem and exodus of Egypt in order that we remember the miracles that reflect Hashem’s totally control over the upper and lower worlds. One should also have intent to make one’s Nishama in one’s brain and the heart which is the seat of emotion and thought, subservient to Hashem, and in this way one will remember Hashem and minimize one’s personal pleasures. <Ref> S”A 25:5, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 1 </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>
# This is certainly an important intent, however one didn’t have such an intent one has still fulfilled their obligation. <ref> Mishna Brurah 25:16 </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>
# It’s also important to have intent that is doing the action in order to fulfill a Biblical obligation. <ref> S”A 60:4 </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>
== Process of Putting Tefillin On==
# It is perfectly fine for those at the table to pass the challah down and not take a piece first and it is not considered ein maavirin al hamitzvot.<ref>Rav Dovid Feinstein (Kuntres Yad Dodi put out by R' Yitzchak Dovid Frankel). He presents 4 reasons why ein maavirin al hamitzvot does not apply here. 1) The homeowner wants the challah to be passed down, so it doesn't belong to the person who got it first. 2) It isn't passing over a mitzvah to do something else first, it is just giving this mitzvah to someone else first. 3) If the challah pieces stay in the tray then his piece (using bereira) will return to him. 4) If he's going to use this whole challah later for the mitzvah it isn't ein maavirin, he's just waiting to use it for the mitzvah.</ref>
# The [[Tefillin]] of the arm is put on before the [[Tefillin]] of the head. <ref>Rashi Yoma 33b "Avurei" learns this from the concept of ein maavirin al hamitzvot. Tosfot there "avurei" questions this because the gemara menachot 36a derives this from the pasuk (Devarim 6:8, see above) of [[tefillin]], which mentions arm before head. Therefore tosfot interpet the gemara in Yoma as referring to the placement of the [[tefillin]] in the bag. Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 18. Ben Ish Chai Vayera Halacha 6 says that this order has great kabbalistic significance as well. Chazon Ovadia Chelek 2 page 209 says that the order relates to the idea of naase vinishma (Shemot 24:7, that the Jews accepted to observe the commandments and only afterwards understand them, because the [[tefillin]] shel yad represent our actions and the shel rosh represent our understanding </ref> Therefore one should be careful to arrange the [[Tefillin]] in the case so that one takes the [[Tefillin]] shel yad first. Furthermore, it is proper to keep the [[tefilin]] shel rosh in one's bag or at least still wrapped until one is finished donning the [[tefilin]] shel yad. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 20 </ref>
# Right handed people wear the [[tefillin]] on their left arm and left handed people place it on their right arm. Whether you are right handed or left handed is determined by which hand you write with. Someone who is completely ambidextrous should place it on the left arm. <ref> Shulchan Aruch 27:1, 27:6 based on gemara Menachot 37a. Halacha Berura 27:21 writes that someone who writes with one hand and performs all other activities with another is praiseworthy if he places on the other hand in addition without a beracha. This is also the ruling of Rabbi Eli Mansour http://www.dailyhalacha.com/displayRead.asp?readID=1101 </ref> One who in the past performed all activities with his right hand but for whatever reason has lost use of it and now his left becomes stronger should place it on the right arm. <ref> Mishna Brurah 27:22 </ref>
# The sephardic minhag is to place the [[tefillin]] shel yad while seated and the [[tefillin]] shel rosh while standing, <ref> Kaf HaChaim 25:33, Sh"t Yechave Daat 4:36, Chesed La'alafim 25:4. </ref> and remain standing while wrapping the [[tefillin]] around the hand. <ref> Kaf Hachayim 25:68, Chesed La'alafim 25:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 18 </ref> A sephardi who prays in an ashkenazic [[minyan]] should place his [[tefillin]] according to sephardic minhag. <ref> Sh"t Yechave Daat 4:36 </ref>
# According to some poskim one may kiss his [[tefillin]] shel rosh when he takes them out of his back even though one should try to not to interrupt between the shel yad and shel rosh since kissing it is giving it honor. <ref>Sh"t Rivivot Ephraim 1:27:1 </ref>
# Sephardim have the custom to recite the passages of "kadesh li" and vihaya ki yiveacha," two of the four passages in [[tefillin]] after putting them on. <ref> Od Yosef Chaim Vayera 25 </ref>
# The beracha of [[shehecheyanu]] is not recited the first time someone puts on [[tefillin]]. <ref> Chida in Machazik Beracha 22, Kaf Hachaim Palachi 10:8 based on Tosafot Menachot 75, against the tosefta [[Berachot]] 6:10 which says that when one makes [[tzitzit]] or [[tefillin]], to make a [[shehecheyanu]] which is brought down by the Rambam Hilchot [[Berachot]] 11:9. However, the Beiur Halacha 22:1 and Kaf Hachayim 22:2 both suggest to put on a new garment  and say the [[shehecheyanu]] on that immediately before putting on [[tefillin]] for the first time, while having in mind for the [[tefillin]], as well, to cover the safek. </ref>
# If one injured his arm, he should wrap his [[tefilin]] on top of the rag that covers his wound. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, place of donning and how to don, seif 10 </ref> Nonetheless, one must try to avoid wrapping his [[tefilin]] over his wound's rag. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, place of donning and how to don, seif 11 </ref> Furthermore, in a case where donning the [[tefilin]] over a rag is necessary, one does not recite a beracha on the [[tefilin]] shel yad, but one should recite a beracha on the [[tefilin]] shel rosh and have the [[tefilin]] shel yad in mind. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, place of donning and how to don, seif 12 </ref>


==If one mistakenly put on the Tefilin Shel Rosh First==
==How much to eat==
# If one mistakenly took the [[Tefillin]] Shel Rosh first, one must put down that [[Tefillin]], and put on the [[Tefillin]] Shel Yad first. <ref> Shulchan Aruch 25:6, Kaf Hachayim 25:42 </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>
# If one mistakenly put on the [[tefilin]] shel rosh first, he should put on the [[tefilin]] shel yad afterwards and need not take off the [[tefilin]] shel rosh before putting the [[tefilin]] shel yad on. However, if one put the [[tefilin]] shel rosh on incorrectly, he should take it off, put on the [[tefilin]] shel yad, and then re-don the [[tefilin]] shel rosh. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, one who only has one tefila, seif 2 </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]]?
* (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. [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.
* (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 [http://www.hebrewbooks.org/pdfpager.aspx?req=9150&st=&pgnum=142&hilite= Malbushei [[Yom Tov]] 291:1] in fact argues that he sees no reason that one be obligated to eat more than a [[Kezayit]] as the Gemara [[Shabbat]] 119b says that a [[Kezayit]] is sufficient for the [[Friday night meal]]. [The Sh"t Maharil (end of Siman 94) and Radvaz 1:489 seem to only require a [[Kezayit]].] Eliyah Rabba 291:3 quotes this. See the Machasit HaShekel who answers the Malbushei [[Yom Tov]]'s question from the Gemara [[Shabbat]]. The Mishna Brurah 291:2 quotes the Magen Avraham who says that one should eat more than a [[KeBaytzah]], however, some say one only needs a [[Kezayit]] and he concludes that preferably if one is able, one should be strict to have a Kebaytzeh. Shemirat Shabbat KeHilchata 54:20 agrees. Yalkut Yosef ([[Shabbat]] vol 1, p. 313) writes that for the [[Friday night meal]] and [[Shabbat]] day meal one needs to have a [[KeBaytzah]] of bread and if that’s difficult one may have a [[Kezayit]] of bread (and in such a case one should wash without a Bracha). </ref> However, if one only eats a [[Kezayit]], according to many opinions one shouldn't say the Bracha of [[Al Netilat Yadayim]] when washing for the bread. <Ref>See [[Netilat_Yadayim_for_a_meal#Minimum_amount_of_bread_to_obligate_Netilat_Yadayim]].</ref>
# One should make sure to eat a [[Kezayit]] of the bread for the meals of [[Shabbat]] within Shiur [[Kedi Achilat Pras]].<ref>Yalkut Yosef ([[Shabbat]] vol 1, p. 313) writes that one should eat a [[Kezayit]] of bread for the meals of [[Shabbat]] within the time of [[Kedi Achilat Pras]]. </ref>
# For the Bracha on honey [[challah]], see [[Pas_Haba_Bikisnin#Honey_Challah]].


==If one only has one of the Tefilin==
==Which Challah to break==
# If one only has one of the [[tefilin]] he should wear it and say the beracha, similarly, if one of his [[tefilin]] are pasul he should still wear the other and recite the beracha on it. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, one who only has one tefila, seif 1 </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>Shulchan Aruch and Rama O.C. 274:1 </ref>
==Who Should Cut the Challah?==
# The host should cut the challah. If there is no host, the kohen should cut the challah. If they would like to honor someone besides the kohen, they should ask permission from the kohen and then cut the challah.<ref>Mishna Brurah 167:75</ref>


==Brachot of Tefillin==
==If started a meal Friday afternoon==
# Before the strap of the arm-[[tefillin]] is tightened, the blessing of להניח תפילין is said. <ref> Shulchan Aruch 25:8 </ref> If someone forgot to recite the blessing before tightening the arm [[tefillin]] he should still recite it, even if he has already placed his head [[tefillin]]. <Ref> Kaf Hachayim 25:49 </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>
# Upon placement of the head-[[tefillin]], Sephardic and Hasidic authorities are of the opinion that the blessing on laying the head-[[tefillin]] is not necessary and the one blessing on laying the arm-[[tefillin]] is sufficient. <ref> Shulchan Aruch 25:5 </ref> Ashkenazim do recite a second blessing of על מצות תפילין on the head-[[tefillin]], before tightening it around the head‏. <ref> Rama 25:5, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 3. Kaf Hachayim 25:40 writes that a sephardi who hears the berachah on the shel rosh is permitted to answer [[amen]] in his head. </ref> It is also customary to add the phrase ברוך שם כבוד מלכותו לעולם וע‏ד because of the doubt as too the necessity of the beracha. <ref> Rama 25:5 </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 is strictly forbidden to talk between the placement of the arm and head-[[tefillin]]. <ref> Shulchan Aruch 25:9 based on Gemara Menachot 36a, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10:3. see also Gemara Sota 44b which informs us that for such a transgression an individual would return from the battlefield</ref> Furthermore, one should not answer [[Kaddish]] or [[Kedusha]] between putting on [[Tefillin]] Shel Yad and [[Tefillin]] Shel Rosh, yet one should pause to listen to [[Kaddish]] or [[Kedusha]].<ref>Shulchan Aruch 25:10, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 14 </ref> If he mistakenly answered he doesn't recite a beracha on the head [[tefillin]]. <ref> Kaf Hachayim 25:63-64, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 14 </ref> One should not answer "[[amen]]" to another's beracha between donning the [[tefillin]] shel yad and [[tefillin]] shel rosh. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 15 </ref> Nevertheless, if one accidentally answered "[[amen]]" to another's beracha, he does not make a beracha on the [[tefillin]] shel rosh. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 15 </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>
# However, if one spoke by mistake about things unrelated to the [[tefillin]], he must recite the beracha of al mitzvat [[tefillin]] as the Ashkenaz. <ref> Shulchan Aruch 25:9, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefillin]], seif 3 </ref> If he mistakenly spoke about things related to the [[tefillin]] he not need to recite another beracha. <ref> Shulchan Aruch 25:10 </ref>  
==Retzeh in Birkat HaMazon==
# If one removes his [[tefillin]] to go to the bathroom he recites a new beracha upon putting them back on. <ref> Sh"t Yabia Omer 8:2 </ref>
# On [[Shabbat]] one should add Retzeh in the middle of the third Bracha of [[Birkat HaMazon]].<Ref>Shulchan Aruch 188:4,5 </ref>
# It is prohibited to recite a beracha on stolen [[tefilin]], including [[tefilin]] that one bought from a thief. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 30 </ref>
# If one forgot Retzeh and one realized:
# If one removes his [[tefilin]] and puts on a different pair, he recites a beracha upon donning the other pair. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 23 </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>
# If one removed his [[tefilin]] without the intention of putting them back on and then decides to put them back on, he recites another beracha when putting them back on. However, if one removed his [[tefilin]] with the intention of putting them back, he does not recites another beracha when putting them back on. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 21 </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 putting on Tefillin, there is a minhag to recite the parshiot of Vehaya Ki Yivecha and Kadish Li since they appear in the Tefillin.<ref>Mishna Brurah 25:16, Yalkut Yosef 28:11</ref> While some say that one doesn't need to recite them, it is proper to say them. <ref>Halacha Brurah 25:21</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 according to some rishonim, 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. Halacha Brurah (Otzrot Yosef 18:5) agrees. However, Shemirat Shabbat Kehilchata (57 fnt. 20) quotes Rav Shlomo Zalman Auerbach who disagreed because a person's intent with eating mezonot for kiddish is not to fulfill his seudat shacharit. Therefore, he doesn't fulfill it until he eats lunch and then he needs to eat bread. </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>


==Where the Tefillin are placed==
==Setting the table==
# The arm-[[tefillin]] is placed on the biceps of the arm, two finger breadths away from the elbow, with the box facing inward towards the heart. <ref> Shulchan Aruch 27:1 </ref> After the beracha is said, the arm-[[tefillin]] is tightened, then wrapped around the arm seven times. The knot formation and arm binding differ considerably between different traditions. The sephardic minhag is to wrap the seven times outward, away from the body while the ashkenazi minhag is to wrap towards the body. <ref> Kaf Hachayim 25:67, Halacha Berurah 27:27 </ref> There is a custom to cover the arm-[[tefillin]] with the sleeve, in accordance with the verse "And they will be a sign to you...", i.e. to you and not to others. <ref> Ben Ish Chai Vayera 15 based on Shaar Hakavanot Derush 5 of [[Tefillin]] </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>
# Next, the head-[[tefillin]] is placed on top of the head, "between the eyes" but not lower than the hairline (or if balding, where one's hairline once was). <ref> Ben Ish Chai Chayei Sarah Halacha 1 </ref>  The knot of the head-[[tefillin]] sits at the back of the head, upon the part of the occipital bone that protrudes just above the nape. <ref> Shulchan Aruch 27:10 </ref> The two straps of the head-[[tefillin]] are brought in front of the shoulders, with their blackened side facing outwards. <ref> Shulchan Aruch 27:11 </ref>
==Kiddish during the day==
==Removing the Tefillin==
# 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>
# According to Ashkenazim, one should remove one's [[Tefillin]] standing, however, the Sephardic minhag is to remove the [[Tefillin]] shel yad sitting.<ref>Kitzur Shulchan Aruch 10:20, Rav Mordechai Eliyahu (comments on Kitzur 10:26)</ref>
==Daytime Meal==
# The Ben Ish Chai says to remove [[tefillin]] as follows: standing or sitting remove finger, hand, and two windings of forearm. Then stand to take off shel Rosh and sit to take off rest of shel yad. <ref> Ben Ish Chai Chayei Sara: halacha 10. </ref> In contrast, Rav Rephael Baruch Toledano maintains that one should remove [[tefilin]] in the following manner: remove [[tefilin]] shel yad from hand and a little bit of one's arm and [[tefilin]] shel rosh while standing, then wrap the [[tefilin]] shel rosh and return it to its bag, afterwards sit down to remove the rest of the [[tefilin]] shel yad and return it to its bag. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 38 </ref>
# The daytime meal should be more elaborate than the nighttime meal.<ref>Pesachim 105a, Shulchan Aruch O.C. 271:3. 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 and so it isn't just a mitzvah to make the meal of the day nicer but a prohibition to do otherwise.</ref>
# One should remove one's [[Tefillin]] shel rosh before one's [[Tefillin]] shel yad.<ref>Kitzur Shulchan Aruch 10:20</ref>
# If someone only has the ability to either get wine for [[Kiddush]] of Friday night or food for the meals, it is better to get wine for Kiddush.<ref>Shulchan Aruch O.C. 271:3</ref>
# One shouldn't remove one's [[Tallit]] until one removed one's [[Tefillin]].<ref>Kitzur Shulchan Aruch 10:20</ref>
# One should wait until at least the [[kedusha]] of uva litzion before removing their [[tefillin]]. <ref> Shulchan Aruch 25:13, Kitzur Shulchan Aruch 10:19, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 31 </ref> Preferably though one should wait until after al ken in aleinu lishabeach. <ref> Arizal in Shaar Kavanot derush 5 [[tefillin]], Ben Ish Chai Parashat Chayei Sara: halacha 10. </ref> There is Kabbalistic significance in waiting until the mourner's [[kaddish]] that takes place after alenu leshabeach to take off one's [[tefilin]]. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 30 </ref>
# Ideally, one should learn a little bit of torah after [[prayers]] while still wearing [[Tefillin]]. <ref> Arizal quoted by Ben Ish Chai Chayei Sara 11, Chida in machazik beracha siman 25, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 32. </ref>  
# On a day when there is [[Kriyat HaTorah]], one should not remove his [[tefilin]] until the Torah is returned to the Aron, however, if one must do so, he should put his [[Tallit]] over his head when removing the [[tefilin]] shel rosh in order that one's head be covered during the return of the sefer Torah. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 33 </ref>
# When there is a [[brit mila]], one should keep his [[tefilin]] on until afterwards because the [[brit mila]] and [[tefilin]] are both an "ot." The minhag is that the sandak, mohel, and father of the son receiving the berit mila procedure keep their [[tefilin]] on. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 37. </ref>
# One should remove the [[tefillin]] shel rosh with his weaker hand to show his desire to fulfill mitzvot and reluctance to stop. <ref> Ben Ish Chai Chayei Sara: Halacha 10, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[tefilin]], seif 39. </ref>
# It is a nice practice to kiss the [[tefillin]] upon removing them. <ref> Shulchan Aruch 28:3, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, distraction from [[tefilin]] and their removal, seif 11</ref>
# When putting the [[tefilin]] back one should place the [[tefilin]] shel rosh on the bag's left. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, distraction from [[tefilin]] and their removal, seif 7 </ref>
# One should be careful not to put one's [[Tallit]] or siddur on top of his [[tefilin]] when placing one's religious articles bag in his bag. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, distraction from [[tefilin]] and their removal, seif 8 </ref>
# One should wrap up his [[tefillin]] personally, and not leave it to another to do, in order to demonstrate love for the mitzvah. <ref> Sh"t Rivivot Ephraim 1:28:1 </ref>  


==Lefties and Righties==
==Eating before Kiddish==
# A righty wears his [[Tefillin]] shel yad on his left hand.<ref>Shulchan Aruch 27:1</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>
# A lefty who writes and does everything that requires one hand with his stronger left hand, wears his [[Tefillin]] shel yad on his right hand.<ref>Gemara Menachot 36b-37a, Shulchan Aruch 27:6</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 lefty who writes with one hand and does everything else with his other hand, some say the hand he writes with is considered primary and he should wear [[Tefillin]] on the opposite one, while others say that the generally stronger hand is the primary one.<ref>Shulchan Aruch 27:6 quotes both opinions. Rama says that the minhag is to consider the hand that writes primary. Rav Moshe Feinstein in Igrot Moshe O.C. 4:1 discusses this topic at length and concludes in favor of the opinion that considers the stronger hand primary.</ref>
==Eating between Kiddush and HaMotzi==
# Someone who is ambidextrous should wear his [[Tefillin]] shel yad on his left [[Tefillin]]. <ref>Shulchan Aruch 27:6</ref>
# Blessings on food between kiddush and hamotzi are permissible as long as less than a kazayit is eaten. <ref> Hazon Ovadia, Pages 12-13. </ref>


==Wrappings around the hand==
==Kiddish in the place of a meal==
# The [[Tefillin]] Shel Yad should be put on the left arm on the area where the muscle bulges in the lower half of the area between the elbow and armpit. <Ref> S”A 27:1, Mishna Brurah 27:4 </ref> One should make sure not to put the [[Tefillin]] within two fingerbreadths of one’s elbow. <Ref>Piskei Teshuvot 27:1 quoted [[Tefillah]] LeMoshe 7:7 </ref>
# [[Kiddush]] of the day must also be made in the place of a meal.<Ref>Shulchan Aruch O.C. 289:1 </ref>
# The [[Tefillin]] should be tilted slightly towards the body so that when the arm is bent the [[Tefillin]] faces the heart. <Ref> S”A 27:1 </ref>
==Wine for Kiddish==
# The knot which looks like a Yud on the [[Tefillin]] Shel Yad should be facing inward and touching the main [[Tefillin]] box. <Ref> S”A 27:2. Ben Ish Chai Vayera Halacha 15 says that according to Kabbalah the yud should be touching the box even when the [[tefillin]] are wrapped in their boxes. Shaare [[Teshuva]] OC 27:2 quotes the Shalmei Tzibbur saying the same. </ref>
# 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?
# The Minhag is to put the Maavarta (bridge) part of the [[Tefillin]] facing the shoulder. <Ref> S”A 27:3 </ref> The Maavarta should also be below halfway between the elbow and armpit. <Ref>Piskei Teshuvot 27:1 inferring from Mishna Brurah 27:34</ref>
{{Definition of Chamar Medina}}
# It’s better that the Maavarta is placed above halfway between the elbow and armpit and not have the main box of [[Tefillin]] be within 2 fingerbreadths of one’s elbow. <Ref>Piskei Teshuvot 27:1 quoting Shraga HaMeir 6:46 </ref>
# Many authorities are lenient not to require a [[Netilat Yadayim]] if one touches the skin in the area where the [[Tefillin]] Shel Yad is placed or rub one’s hair while putting on [[Tefillin]] Shel Rosh, <ref> Halichot Shlomo ([[Tefillah]] 4:3), Sh”T Shelmat Chaim 39-40, Kaf HaChaim 4:59 </ref> however, some are strict. <Ref>Piskei Teshuvot 27:2 quoting Dinim Vehanahot LeChazon Ish 3:10 and Chelkat Yehoshua 6:7</ref>
# Nothing can interpose between the [[Tefillin]] or the area where the straps wrap around the arm and one’s body, however, in the area of the knot one may have an interposition. <Ref>S”A 27:4, Mishna Brurah 27:16 </ref>
==Physical Separation/Chatzitza==
# One should ensure that there is no interposition between the [[Tefillin]] Shel Rosh and one's head or the [[Tefillin]] Shel Yad and one's arm. <ref> Bet Yosef 27:4 quotes a dispute between the Rosh (Hilchot [[Tefillin]] 18, Sh"t HaRosh 3:4) who says that that there may not be any interposition between the [[Tefillin]] Shel Rosh and one's head and the [[Tefillin]] Shel Yad and one's arm and the Rashba ([[Megillah]] 24b s.v. Sipah) who allows putting [[Tefillin]] on top of an interposition. [See the Sh"t HaRashba Sh"t 3:282 where at first he acknowledges the explanation of the Rosh but comments that this is the halacha lo lemaaseh and continues to explain his own explanation until he concludes that his approach is the halacha.] Shulchan Aruch 27:4 rules like the Rosh. The Rama 27:4 says that this only applies for the batim (boxes) themselves and not the retzuot (straps) but Mishna Brurah 27:16 says that one should not be lenient in this. Shulchan Aruch 27:5 says though that if one needs to lenient for some medical reason and needs a head covering, he can wear them above a thin hat. The Rama there says in that case he can't say a beracha. </ref>
# The following are considered items that separate between the [[Tefillin]] and one's body: loose dirt <ref> Mishna Brurah 27:14 </ref>, water in your hair <ref> Shaare [[Teshuva]] 27:6 says one should make sure to dry his hair well if he wet it before putting on the [[tefillin]], both because it could damage the [[tefillin]], and because the water itself could be considered a separation.</ref>, a wig <ref> Mishna Brurah 27:16 </ref> a toupee <ref> Iggerot Moshe OC 4:40:18 says that if removing it in public would embarrass the person that he should put on [[Tefillin]] in private with a beracha without the toupee and then go to shul and put it on there over the toupee without a beracha but hair that is transplanted is considered part of the head and is not a problem. see [http://www.dailyhalacha.com/displayRead.asp?readID=2233 Daily Halacha (by Rabbi Mansour)].</ref>, and long hair.<ref> Machatzit Hashekel 27 and Kitzur Shulchan Aruch 10:6 say that although short hair would not be a problem, excessively long hair could be. The Pri Megadim 27 says that hair which is not located in its place of growth but rather has been brushed across from another part of the head, constitutes a chatzitza in [[tefillin]].  Mishna Brurah 27:14-15 agrees to this, and says that it also could be hard to keep the [[Tefillin]] lined up between the eyes and at the right height with long hair. Aruch Hashulchan 27:14 and Rav Ovadia (Yechave Daat 2:2(22)) hold that there is what to rely on regarding really long hair. The Aruch Hashulchan says only hair moved from another place would be problematic. </ref>.
#Though it is not befitting for Bnei Torah to have long hair, it does not constitute a Chatzitzah for the Tefillin Shel Rosh <ref>Yechave Daat 2:2, based on a Sefek Sefeika: maybe the Halacha is like the Rosh (against Maran) that there is no Chatzitzah issue by Tefillin Shel Rosh, and, even if the Halacha is like the Rashba and not the Rosh, maybe hair is not a Chatzitzah, as it's Min beMino. Additionally, we don't find that the Poskim mentioned a Chatzitza issue for an Avel during Shloshim.</ref>
# A wristwatch does not need to be removed. <ref> Sh"t Yechave Daat 3:2, Sh"t Yabia Omer 2:2 and Rav Ovadia writes that one who is stringent will be blessed. Emes liYaakov OC 27:note 31 says even though the Rama 27:4 based on the [[Teshuva]] of the Rashba 1:827 says one doesn't need to worry about barriers except for between the skin and the boxes,  that if one is accustomed to removing it he should continue doing so, as there are some poskim who are stringent on barriers on any part of the arm or head [[tefillin]] </ref>
# If one is unable to remove a bandage or a cast he should wear the [[tefillin]] without a beracha. This only applies if the separation is between the body and the boxes, but if the separation is only with the straps the beracha should be recited as usual. <ref> Sh"t  Yabia Omer OC 2:2 </ref>


==[[Shabbat]] Zemirot==
# After having eaten one's fill it's proper to sing Zemirot (songs) of praise to Hashem.<ref>Mishna Brurah 289:5 </ref>
# 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]]
==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/771671/Rabbi_Baruch_Simon/Halachos_of_the_Shabbos_Meals Halachos of the Shabbos Meals] by Rabbi Baruch Simon
* [http://www.yutorah.org/lectures/lecture.cfm/782301/Rabbi_Michael_Taubes/The_Shabbos_Meals The Shabbos Meals] by Rabbi Michael Taubes
==Sources==
==Sources==
{{Reflist|2}}
<references/>
[[Category:Orach Chaim]]
[[Category:Shabbat]]
[[Category:Prayer]]
{{Shabbat Table}}

Latest revision as of 14:23, 22 November 2024

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Shabbat Table.jpg

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

Covering the Challah

  1. There are multiple reasons for covering the challah. Some say that it is in commemoration of the Maan which was covered with dew. Others say that it is so as not to "embarrass" the bread as we are reciting the Kiddush before HaMotzei.[1]
  2. Even if one is not going to make Kiddish oneself but rather hear it from someone else one should still cover the challahs.[2] 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] The mitzvah of Lechem Mishneh applies to everyone at the meal. Therefore, everyone at the meal has to taste from the Lechem Mishneh. It is fine for everyone to have their own Lechem Mishneh and eat from that.[14]
  2. Women are also obligated in Lechem Mishneh.[15] 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.[16]
  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. [17] 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.[18]
  4. One should wait for everyone to sit before reciting Hamotzei in order to fulfill Lechem Mishna.[19]
  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.[20]
  6. The loaves should be at least the size of a Kezayit.[21]
  7. Even if one has more than three meals on a given shabbat, each one should have two loaves of bread.[22]
  8. Many poskim hold that it is permissible to rip the Challah apart with one's hands, while others argue that it is forbidden to do so and one should use a knife to cut the Challah.[23]

Procedure

  1. Some have the custom to cut a little bit of the challah before reciting the beracha. [24]
  2. Some have the custom to recite "birshus," meaning, "with your permission," before reciting the beracha. [25]
  3. It is a custom among Sephardim to sing "lemivtza al rifta" between netilat yadayim and the beracha of hamotzi for the bread. [26]
  4. Some have the practice not to eat the tip of the challah that was cut first. Many do not and there is nothing to be concerned about.[27]

Salt

  1. Before eating the challah, one should dip it in salt.[28] If one does not have salt, he should dip it in something else which has salt or in sugar.[29]

What kind of challah should be used

  1. Both challahs should be complete.[30] Even if part of the challah is burnt it is still considered whole. [31]
  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. [32]
  3. The challahs should not be in a bag or wrapped up during the beracha.[33]
  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. [34]
  5. The challahs used should preferably be larger than a Kezayit.[35]
  6. If one only has one loaf of bread one may use Pas habah BeKisnin for the second loaf to fulfill Lechem Mishna.[36] If you're going to be koveh seuda and recite hamotzei on the pas haba bekisnin you can use it for lechem mishna even initially.[37]
  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. [38]
  8. If one doesn't have even one whole loaf, it is still preferable to use two slices than just one.[39]
  9. Bagels may be used for lechem mishne and are considered complete even though there is a hole in the middle.[40]
  10. Matzah counts for lechem mishna even for Sephardim if no bread is available.[41]

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.[42]
  2. One should not throw the challah across the table.[43]
  3. The one who made hamotzei should take a bite of the first piece and then cut the rest of the pieces.[44] However, some have the practice to cut all of the pieces and only then eat.[45] In that case the others have to wait to eat their piece until the one who made a bracha eats.[46]
  4. It is perfectly fine for those at the table to pass the challah down and not take a piece first and it is not considered ein maavirin al hamitzvot.[47]

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.[48] 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. [49]
  2. One should make sure to eat a Kezayit of the bread for the meals of Shabbat within Shiur Kedi Achilat Pras.[50]
  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.[51]

Who Should Cut the Challah?

  1. The host should cut the challah. If there is no host, the kohen should cut the challah. If they would like to honor someone besides the kohen, they should ask permission from the kohen and then cut the challah.[52]

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. [53]
  2. If one had wine during the meal of Friday afternoon, when one makes Kiddish one doesn’t say Borei Pri HaGafen nor HaMotzei. [54]
  3. If one doesn’t have wine and so, one makes Kiddish on bread one shouldn’t make HaMotzei. [55]

Retzeh in Birkat HaMazon

  1. On Shabbat one should add Retzeh in the middle of the third Bracha of Birkat HaMazon.[56]
  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. [57]
    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. [58]
    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. [59]
    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. [60]
    5. after one said the seventh word in the fourth Bracha, one should repeat Birkat Hamazon. [61]
  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…[62]
  4. If a person wasn't sure if he said retzeh, according to Ashkenazim, he should go back and repeat birkat hamazon.[63] According to Sephardim one doesn't have to repeat birkat hamazon.[64]
    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.[65]
  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.[66]
  6. If someone forgot to mention Shabbat in al hamichya one doesn't have to repeat it.[67]

Setting the table

  1. One should set one's table nicely, make Kiddish, wash, make HaMotzei, and have a nice meal for Shabbat day.[68]

Kiddish during the day

  1. The text of Kiddish during the day is just Borei Pri Hagefen. [69] 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. [70]

Daytime Meal

  1. The daytime meal should be more elaborate than the nighttime meal.[71]
  2. If someone only has the ability to either get wine for Kiddush of Friday night or food for the meals, it is better to get wine for Kiddush.[72]

Eating before Kiddish

  1. It's forbidden to taste anything before Kiddish.[73] This law also applies to women. [74]
  2. It's permissible to drink water before Shacharit on Shabbat day since the obligation of Kiddish doesn't apply until one prayed. [75]

Eating between Kiddush and HaMotzi

  1. Blessings on food between kiddush and hamotzi are permissible as long as less than a kazayit is eaten. [76]

Kiddish in the place of a meal

  1. Kiddush of the day must also be made in the place of a meal.[77]

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.[78] What is Chamar Medina?
  2. Chamar Medina (lit: wine of the land)[79] includes beer[80] or cognac[81].
    1. There is a debate in the poskim whether chamar medina is still relevant today.[82]
  3. List of beverages:
    1. The following are NOT chamar medina: water[83], soda/lemonade[84], oil[85]
    2. The following ARE chamar medina: beer[80], hard liquor (schnapps)[86]
    3. The following are debatable: coffee[87], milk[88], juice[89], tea[90]
      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.[91]
  2. It is permitted to say Hashem's name when singing Zemirot.[92] Some have the practice not to say Hashem's real name when singing zemiros and simply say Hashem. [93] 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. ↑ Shulchan Aruch O.C. 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. ↑ Shulchan Aruch O.C. 167:15, Mishna Brurah 167:83
  15. ↑ 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.
  16. ↑ 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.
  17. ↑ Kaf HaChaim 262:2-3
  18. ↑ Rav Schachter (Brachot Shiur 76 min 44) quoting the Gra
  19. ↑ Chazon Ovadyah (Shabbat vol 2, pg 172)
  20. ↑ 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.
  21. ↑ Shemirat Shabbat Kehilchata 2:55:5, Chazon Ovadia (v. 2 p. 187). Chazon Ovadia cites 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.
  22. ↑ Ach Tov VaHessed, 5783, Page 105
  23. ↑ Halacha Brurah (274:9 v. 16 p. 526) writes that it is permissible to tear the Challah apart with one's hands. He explains that it isn't an issue of gluttony to do so since it is evident he is doing so for the mitzvah of lechem mishna on Shabbat. He writes that this in fact was the practice of his father, Rav Ovadia Yosef. Lechem Ish p. 398 also writes that the minhag of many people is to rip the challah and not cut it with a knife. However, Anvei Yishfeh 2:18 quotes Rav Elyashiv and Rav Yakov Yisrael Fischer who held that it was forbidden and considered a lack of derech eretz. Rather, the challah must be cut with a knife.
  24. ↑ 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.
  25. ↑ 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.
  26. ↑ 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.
  27. ↑ Avnei Derech 14:36 summarizes the topic by quoting the Minchat Yitzchak 9:8:7 who says that a person should be concerned since people think it is a negative thing to eat the first piece of the challah cut on the edge. Madanei Melachim 1:40:7 explains the practice based on the idea that the Etz Hadaat was wheat stalks and symbolically we're saying we're not interested if Hashem forbids the food. Avnei Derech also quotes some who say it is in order to do hafrashat challah but then it should not be done on Shabbat. He also cites that many weren't concerned for this practice including the Steipler (Orchot Rabbenu v. 3 p. 104), Rav Chaim Kanievsky (Sheilat Rav v. 1 p. 252), Rav Shmuel Wosner (Rav Rabanan p. 48).
  28. ↑ 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
  29. ↑ Yalkut Yosef 274:18
  30. ↑ 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.
  31. ↑ Mishna Brurah 274:2.
  32. ↑ 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.
  33. ↑ Mishna Brurah 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
  34. ↑ Chazon Ovadyah (Shabbat, vol 2, pg 176).
  35. ↑ Shemirat Shabbat Kihilchita vol. 2, 55:5, Rav Scheinberg quoted in The Radiance of Shabbos page 79 footnote 15.
  36. ↑ 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.
  37. ↑ Shemirat Shabbat Kehilchata 55:16
  38. ↑ Mishna Brurah 242:6.
  39. ↑ 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.
  40. ↑ Sh"t Rivivot Ephraim 1:204:2
  41. ↑ Yalkut Yosef 274:8, Tzitz Eliezer 12:25-26
  42. ↑ Yalkut Yosef (Shabbat vol 1 pg 312), Piskei Teshuvot (Siman 274 note 7)
  43. ↑ 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
  44. ↑ 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.
  45. ↑ [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.
  46. ↑ Gemara Brachot 47a, Shulchan Aruch OC 167:15
  47. ↑ Rav Dovid Feinstein (Kuntres Yad Dodi put out by R' Yitzchak Dovid Frankel). He presents 4 reasons why ein maavirin al hamitzvot does not apply here. 1) The homeowner wants the challah to be passed down, so it doesn't belong to the person who got it first. 2) It isn't passing over a mitzvah to do something else first, it is just giving this mitzvah to someone else first. 3) If the challah pieces stay in the tray then his piece (using bereira) will return to him. 4) If he's going to use this whole challah later for the mitzvah it isn't ein maavirin, he's just waiting to use it for the mitzvah.
  48. ↑
    • 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).
  49. ↑ See Netilat_Yadayim_for_a_meal#Minimum_amount_of_bread_to_obligate_Netilat_Yadayim.
  50. ↑ 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.
  51. ↑ Shulchan Aruch and Rama O.C. 274:1
  52. ↑ Mishna Brurah 167:75
  53. ↑ S”A 271:4 based on Shmuel’s opinion on Pesachim 100a
  54. ↑ 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.
  55. ↑ S”A 271:4
  56. ↑ Shulchan Aruch 188:4,5
  57. ↑ Kitzur Shulchan Aruch 44:12, Mishna Brurah 188:22
  58. ↑ 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.]
  59. ↑ 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).
  60. ↑ 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.
  61. ↑ Shulchan Aruch 188:6
  62. ↑ Halachos of Brachos (pg 511) based on Beiur Halacha 188:10 s.v. mazkir, Kesot HaShulchan 47:3
  63. ↑ Shemirat Shabbat Kehilchata 57:7, Mishna Brurah 188:16
  64. ↑ Yabia Omer OC 7:28
  65. ↑ Rav Nevinsal on Mishna Brurah 188:16, See Yabia Omer 7:28 who discuss the idea of the Taz and those who disagree.
  66. ↑ Divrei Dovid (responsa 86) holds that since the kiddush counts as a meal according to some rishonim, 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. Halacha Brurah (Otzrot Yosef 18:5) agrees. However, Shemirat Shabbat Kehilchata (57 fnt. 20) quotes Rav Shlomo Zalman Auerbach who disagreed because a person's intent with eating mezonot for kiddish is not to fulfill his seudat shacharit. Therefore, he doesn't fulfill it until he eats lunch and then he needs to eat bread.
  67. ↑ Shemirat Shabbat Kehilchata 57:11, Mishna Brurah 208:58
  68. ↑ Shulchan Aruch 289:1
  69. ↑ 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.
  70. ↑ Mishna Brurah 289:2
  71. ↑ Pesachim 105a, Shulchan Aruch O.C. 271:3. 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 and so it isn't just a mitzvah to make the meal of the day nicer but a prohibition to do otherwise.
  72. ↑ Shulchan Aruch O.C. 271:3
  73. ↑ 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.
  74. ↑ Mishna Brurah 289:6
  75. ↑ Tur writes in the name of his father, the Rosh, and Shulchan Aruch O.C. 289:1
  76. ↑ Hazon Ovadia, Pages 12-13.
  77. ↑ Shulchan Aruch O.C. 289:1
  78. ↑ Shulchan Aruch 289:2, Mishna Brurah 289:10
  79. ↑ 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.
  80. ↑ 80.0 80.1 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.
  81. ↑ Yalkut Yosef 296:8
  82. ↑ 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).
  83. ↑ 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).
  84. ↑ 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.
  85. ↑ Mishna Brurah 272:25
  86. ↑ 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).
  87. ↑ 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.
  88. ↑ 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.
  89. ↑ 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.
  90. ↑ 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).
  91. ↑ Mishna Brurah 289:5
  92. ↑ 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.
  93. ↑ Rav Moshe Soloveitchik (cited in Nefesh Harav pg. 160)
Category Topic
Mitzvot of Shabbat
Kiddush Levana - Enjoying Shabbat - Fourth meal of Shabbat - Havdalah - Having a meal on Friday - In the Spirit of Shabbat - Kiddush - Lighting Shabbat Candles - Making Early Shabbat - Making one hundred Brachot on Shabbat - Preparing foods on Shabbat - Preparing for Shabbat - Shenayim Mikrah - Kavod Shabbat - Shabbos Davening - Seudat Shabbat - Seudat Shelishit - Lechem Mishneh - Motzei Shabbat - When Does Shabbat Start?
Restrictions of Shabbat
Allowing Carrying Using an Eruv Chatzerot - Animals on Shabbat - Asking a Jew to work on Shabbat - Asking a non-Jew to work on Shabbat (Amirah LeNochri) - Benefiting from a Violation of Shabbat (Maaseh Shabbat) - Books, notebooks, and papers - Brushing Teeth on Shabbat - Building a structure on Shabbat (Boneh) - Carrying on Shabbat - Cleaning the dishes - Cleaning and Folding Garments on Shabbat - Clearing the table - Cooking (Ofeh and Bishul) - Cosmetics on Shabbat - Dancing and clapping on Shabbat - Electricity on Shabbat - Eruv Chatzerot - Eruvin - Games on Shabbat - Getting dressed on Shabbat - Giving birth on Shabbat - Grinding (Tochen) - Handling objects on Shabbat (Muktzeh) - Infants on Shabbat - Introduction to the Modern Eruv - Kneading (Lash) - Mail on Shabbat - Medicine on Shabbat (Refuah on Shabbat) - Melacha That Begins Before Shabbat - Opening bottles and containers (Boneh) - Plants on Shabbat (Zoreah) - Preparing for after Shabbat (Hachana) - Reading on Shabbat (Daber Davar) - Recreation on Shabbat - Sechirut Reshut - Separating mixtures (Borer) - Squeezing fruits (Sechita) - Speaking on Shabbat (Daber Davar) - Taking a cruise over Shabbat - Taking measurements on Shabbat - Techum - Transactions on Shabbat - Transportation on Shabbat - Going to and Staying in the Hospital on Shabbat - Wages on Shabbat (Sachar Shabbat) - Washing one’s body on Shabbat
Melachos
Introduction to Melechet Machshevet - Marbeh Bshiurim - Plowing - Planting - Harvesting - Gathering - Threshing - Winnowing - Separating - Grinding - Sifting - Kneading - Baking and Cooking - Shearing - Laundering - Combing - Dyeing - Spinning - Mounting warp threads - Making two loops - Weaving - Unraveling fabric - Tying - Untying - Gluing, taping, or stapling - Ripping - Trapping - Slaughtering - Skinning - Tanning - Smoothing - Scoring - Cutting precisely - Writing - Erasing - Building - Demolishing - Completing a vessel - Extinguishing a flame - Kindling a fire - Carrying
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