Shabbat Candles and Eating Before Davening: Difference between pages

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==Shacharit==
There’s an obligation upon every household to have a candle lit for [[Shabbat]]. <Ref>Rambam ([[Shabbat]] 5:1) and S”A 263:2 rule that there’s an obligation to have a candle lit in the house for [[Shabbat]]. </ref>  
# If one slept and woke up after Chatzot it’s preferable not to eat before Davening unless there’s a need, however drinking is permissible until [[Olot HaShachar]]. <Ref>Mishna Brurah 89:27 </ref> Regarding whether one may eat before a fast prior to [[Olot HaShachar]] see [[Fast_Days#When_does_the_fast_start|Fast Days]].
# It’s forbidden to eat a [[KeBaytzah]] of bread or Pas HaBah Bekisnin or to drink an intoxicating drink after a half hour prior to [[Olot HaShachar]]. <Ref>Mishna Brurah 89:27, Piskei Teshuvot 89:21, Ishei Yisrael 13:26 </ref> If one began before this, one may continue until [[Olot HaShachar]]. <Ref>S”A 89:5, Mishna Brurah 89:27 </ref>
# It’s forbidden to eat or drink after [[Olot HaShachar]] until one prays except for water or tea without sugar or milk, but the minhag is to be lenient to have coffee and tea even with  sugar and milk added. <Ref>Ishei Yisrael 13:25, Piskei Teshuvot 89:17, Shearim Metsuyim BeHalacha 8:1. [[http://www.ou.org/webcast_kosher Rabbi Hershel Schachter] (OU Kosher Webcast, min 28-30) says that it's not permitted to eat before davening even if one will not have a chance to eat later and advises taking food with you to work or the Beit Midrash to eat later after davening. </ref>


==Women and candle lighting==
==Mincha==
#The obligation is greater upon women in the house than the men. <Ref>Rashi ([[Shabbat]] 32a D”H Hareni) writes in name of Beresheet Rabba that women are more obligated in lighting candles since they were involved in the sin of extinguishing the light of the world in the sin of Etz HaDaat. Rashi gives a second reason that the women are more obligated in this mitzvah is because they deal with the needs of the house. The S”A 263:3 and Rambam only gives that second reason of Rashi.  This reason is brought by Mishna Brurah 263:12. </ref> If the man and woman both want to light, preference is given to the women. <Ref> S”A 263:3 brings this reasons and rules that the woman of the house is more obligated and so, if the man wants to lit, the women can prevent him. </ref>
# According to Ashkenazim, there is what to rely on to be lenient to eat a meal before Mincha except for having a big meal (like the meal of a wedding or [[Brit Milah]]) from the beginning of the tenth hour of the day (a half hour before Mincha Ketana) before praying Mincha for which there is no leniency to rely on. Nonetheless, it’s preferable to be strict not to have a big meal from the beginning of the seventh hour (midday) before praying Mincha. <ref> See next footnote </ref>  
# However, the obligation of setting up the wicks and oil should be done by the men of the house. <Ref> Shaar HaKavanot 61d, Magan Avraham 263:7, Mishna Brurah 263:12 </ref>
# According to Sephardim, it is preferable not to have a big (like the meal of a wedding or [[Brit Milah]]) or small meal (greater than a [[KeBaytzah]] of bread) from the beginning of the seventh hour (midday), however, the minhag is to be lenient and hold like the same halacha as Ashkenazim (see above) and there is what to rely on. <Ref>
# The minhag is that the husband of a woman who gave birth that week, lights [[Shabbat]] candles for his wife.<Ref> Mishna Brurah 263:11. Sh”t Tzitz Eliezer 15:32:7 writes that essentially the woman who gave birth can light but the minhag is not to. </ref>
* The Mishna ([[Shabbat]] 9b) writes that one may not start a meal close to the time of Mincha and if one started one may continue. The Gemara 9b initially posits that this prohibition must only apply from Mincha Katana because why would it start from Mincha Gedolah isn’t there a lot of time from Mincha Gedolah (and one will certainly have time to pray). Then the Gemara says that the fact that the Mishna states that if one started one doesn’t have to stop the meal contradicts Rabbi Yehoshua Ben Levi who says one may not taste food before Mincha. Rather, says the Gemara, the Mishna was talking about having a big meal (before Mincha Gedolah) and this doesn’t contradict Rabbi Yehoshua Ben Levi who forbad eating after Mincha Ketana. Then the Gemara quotes a second opinion, Rav Acha Bar Yacov who says that the Mishna means that one can’t have even a small meal before Mincha Gedolah.  
 
* The Rishonim (early authorities) discuss what is the halacha based on the Gemara Brachot 28b which states that the halacha doesn’t follow Rabbi Yehoshua Ben Levi.
==Where to light==
* The Baal HaMoer ([[Shabbat]] 3b D”H Matni Lo Yeshev) says that we hold like the first thought of the Gemara that the Mishna forbids having a big meal before Mincha Ketana, however, it’s permissible to have a big or small meal before Mincha Gedolah. Additionally, if one started having a meal before Mincha Ketana one may continue the meal. This is quoted (as an individual opinion) by the Ran [[Shabbat]] 4a D”H Aval and Bet Yosef 232:2. The Rashba ([[Shabbat]] 9b D”H VeYeInyan Pesak Halacha) initially agrees with the Baal HaMoar but then concludes that it should also be prohibited to have a big meal before Mincha Gedolah.  
# If one is staying in a hotel for Shabbat, some say that one should light an incandescent bulb with a bracha in one's private room. This may be done even if the light is in a closet or in the bathroom, however, if one lights in the bathroom, the bracha should be made outside the bathroom. However, if this option isn't possible, one should light in the dining room so that people can derive benefit from it, but one may not light with a bracha in a place that no one will get benefit from the candles. <ref>[http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Rav Hershel Schachter in a published pamphlet about Hilchot Shavuot] (p. 3)</ref>
* The Ri (quoted by Tur 232:2) says that we hold like the first answer of the Gemara that there’s only a prohibition for having a big meal before Gedolah and there’s no prohibition to have a small meal neither before Mincha Gedolah or Mincha Ketana. This is also the opinion of Rabbenu Tam according to the Rosh (Brachot 4:11).
 
* The Rabbenu Tam (quoted by the Tur 232:2) says that we hold like the first answer of the Gemara and the primary prohibition is having a big meal before Mincha Gedolah. However, there’s a second prohibition of having a small meal before Mincha Ketana. Additionally, if one began before Mincha Gedolah one may continue however if one before before Mincha Ketana one should stop. This is also the opinion of Tosfot ([[Shabbat]] 9b D”H BeTisporet).  
==Hadlakat Neirot Shabbat in Yeshiva==
* The Rif ([[Shabbat]] 4a) rules like Rav Acha Bar Yacov that one may not have a small or big meal from before Mincha Gedolah. Rambam (Tefillah 6:5) holds like the Rif. The Rosh (Brachot 4:11, [[Shabbat]] 1:18) quotes the opinions of Tosfot and Rif and the Tur in C”M 5 writes that the Rosh agrees to the Rif, while the Bet Yosef C”M 5 questions this. The Rosh ([[Shabbat]] 1:18) writes that the Rabbenu Yonah agrees with the Rif. The Rashba ([[Shabbat]] 9b D”H VeYeInyan Pesak Halacha) writes that his Rebbe (the Ramban) agreed with the Rif. S”A 232:2 rules like the Rif.  
# Some say that a yeshiva student whose mother is lighting Shabbat candles at home need not light Shabbat candles at Yeshiva as long as there is enough light in his room for his needs. Others, however, hold that a yeshiva student is obligated to light at yeshiva.<ref>
* The Rama 232:2 writes that one may be more lenient than S”A to have a small meal before Mincha Gedolah and before Mincha Ketana but one should still be strict like the Ri not to have a big meal even before Mincha Gedolah and the Minhag is even more lenient to permit any meal except for a big meal before Mincha Katana (which is a combination of the leniency of the Baal HaMoar and the leniency of the Ri). [The Yalkut Yosef (vol 3 pg 635) writes that this is also the opinion of the Mordechai. However, the Mordechai in [[Shabbat]] (Siman 225) seems to hold like Rabbenu Tam.]
* The Rambam (Shabbat 5:1) and S”A 263:2 write that men are obligated in the mitzvah of lighting Shabbat candles just like women. The Mordechai (Shabbat 294) quotes the Maharam, who says that a person who is going away from home for Shabbat must light in the place he is staying. If, however, a person is at home, he may fulfill the obligation with his wife’s lighting. S”A 263:6 codifies this as halacha.
* The achronim discuss whether the leniency to permit having a small meal even before Mincha Ketana allows one to have a small meal at any time or only until the actual time of Mincha Ketana (nine and a half hour and not the beginning of the ninth hour). The Magan Avraham 232:15 is strict, however, the Mahariv is lenient. Mishna Brurah 232:26 is lenient.  
* Based on S”A 263:6-7, Bei’ur Halacha s.v. Bachurim maintains that there are two factors that obligate one to light Shabbat candles: 1) a personal obligation and 2) an obligation to arrange that there is light in the room one is staying so that people don’t trip and fall. The Bei’ur Halacha explains that a man fulfills his personal obligation with his wife’s lighting even if he is away for Shabbat. If he is staying in his own room, he nonetheless is obligated to light with a bracha because of the second obligation. Shemirat Shabbat KeHilchata 45:3 writes that just like husband fulfills his personal obligation via his wife, so too children who are “dependent on their parents” fulfill their obligation through their mother’s lighting.
* The Rama 232:2 defines a big meal as a meal of wedding or [[Brit Milah]]. This is based on the Tosfot ([[Shabbat]] 9b D”H BeTisporet) who says that a big meal like those of an engagement, wedding, or [[Brit Milah]]. The Bet Yosef 232:2 quotes the Hagahot Maimonot (Tefillah 6:7) who writes that a [[Shabbat]] or [[Yom Tov]] meal isn’t considered a big meal but only a meal where many people gather together such as a wedding or [[Brit Milah]]. The Kol Bo (Siman 11 pg 8a) agrees to the Hagahot Maimonot. The Mishna Brurah 232:24 rules that a [[Shabbat]] and [[Yom Tov]] meal isn’t considered a big meal, however, a wedding, [[Brit Milah]] or [[Pidyon HaBen]] meal (where many people gather together) is considered a big meal.  
* Rav Mordechai Willig (“The Positive Mitzvos of Shabbos,” min 39-43; quoted in Halachipedia Article 5773 #4) holds that an unmarried yeshiva student is considered dependent on his parents. Therefore, he fulfills his personal obligation with his mother’s lighting. In regards to the second obligation, if one doesn’t have a positive desire to have a light on in his room he need not light. Ohr Letzion (vol 2, p 165) agrees that one fulfills his primary obligation with his parents, and he adds that the second obligation can be fulfilled by having light from the hallway or street shine into his room.  
* The Bet Yosef 232:2 quotes the Ran ([[Shabbat]] 4a D”H Hay) who says that this prohibition which begins close to the time of Mincha starts a half hour before the time of Mincha. The Bet Yosef writes that this is also the opinion of the Rashbam (Pesachim 99b). [The Mordechai in [[Shabbat]] (Siman 225) also says a half hour.]
* However, Shemirat Shabbat KeHilchata 45:11 argues that a yeshiva student is not considered dependent on his parents and doesn’t fulfill his obligation with his mother’s lighting. </ref>
* The Yalkut Yosef (vol 3, pg 634-6) writes that it’s preferable to hold like Shulchan Aruch not to eat a small or big meal after the sixth hour. However, the minhag for centuries was to be lenient and there is what to rely on. Nonetheless, even according to the lenient opinions there is no room to be lenient to have a big meal after the tenth hour. </ref>
# According to those who say a yeshiva student is obligated to light in yeshiva, some say that one student should light in the cafeteria on everyone’s behalf and everyone else turns on a light in his room according to his needs without a bracha. Others argue that each student should light in his own room with a bracha.<ref>
# This prohibition to eat before Mincha only applies to having a small meal which is more than a [[KeBaytzah]] of bread, however, a snack such as a [[KeBaytzah]] of bread or less or a lot of fruit is permissible. <Ref> Tur and S”A 232:3 define the meal that is forbidden as having bread more than a KeBaytzah. [See also Kesef Mishna (Tefillah 5:6) who gives another amount for this prohibition.] </ref>
* Shemirat Shabbat KeHilchata 45:11 writes that yeshiva students are considered one large family. Accordingly, one student should light in the cafeteria and thereby exempt the rest of the students from their personal obligation. Additionally, each student should make sure to have a light on in his room and, if necessary, should specifically turn on a light there without a bracha, relying on the bracha made in the cafeteria. He concludes, though, that if a student wants to light in his room with a bracha, he may do so, because essentially each student lives in his personal room and not the cafeteria. Teshuvot Vehanhagot 2:157 and Rav Chaim Pinchas Sheinberg (quoted by The Radiance of Shabbos p. 9) agree with the Shemirat Shabbat KeHilchata’s first approach that one student should light in the cafeteria and the others should light in their rooms without a bracha.
# However, some say if one always goes to minyan and there’s a set time, it’s permissible to eat, even after 9½ hours except having a feast such as a wedding or [[Brit Milah]] after 9 hours. <ref> Piskei Teshuvot 232:3
* Rav Hershel Schachter (quoted in Halachipedia Article 5773 #4) holds that students should light in their rooms with a bracha. He explains that they cannot light in the cafeteria because it is a public area, whereas the dorm rooms are private. Additionally, Rav Schachter argues, one does not fulfill his personal obligation with his parents unless he is going to be home for Shabbat. Az Nidbru 5:2, Shevet Halevi 1:52, and Chazon Ovadyah (Shabbat vol 1, p. 202) agree. </ref>
* The Gemara Brachot 5b quotes Abba Binyamin who said that he would make every effort to pray immediately upon waking up. Rashi (s.v. Samuch) explains that Abba Binyamin wouldn't even learn prior to praying Shema. The Rosh (Brachot 1:7) asks what possible drove Rashi to explain that he didn't even learn before praying and explains that perhaps for a person who doesn't usually pray with a minyan it's likely that if he learns he'll continue and miss saying Shema and [[Shemoneh Esrei]] by the latest time. Based on the Rosh, S"A 89:6 rules that once the time for Shachrit comes one may not learn before praying Shacharit unless one always goes to pray with a minyan.
# If a yeshiva student eats the Friday night meal at someone's house and not the cafeteria, according to those that he usually fulfills his obligation with the lighting in the cafeteria, this week he wouldn't fulfill his obligation with the lighting in the cafeteria, rather according to some one fulfills his obligation with the lighting of the family that he is eating at. <ref>Piskei Teshuvot 263:11 writes that if the student isn't eating in the cafeteria but is eating in someone's house, seemingly one can't fulfill one's obligation with the candles lit in the cafeteria. Nonetheless, concludes the Piskei Teshuvot, that there's what to rely on the S"A HaRav who holds that by eating at someone's house one becomes like a family member. See the Radiance of [[Shabbat]] (pg 10; by Rabbi Simcha Bunim Cohen) who quotes Rabbi Pinchas Shienberg and Rav Moshe Feinstein who are lenient. </ref>
* However, this leniency of always praying with a minyan is only found in Shulchan Aruch regarding learning before Shacharit (S"A 89:6), but not in regards to eating before praying Shacharit (S"A 89:3), Mincha (S"A 232:2), or Arvit (S"A 235:2). Nonetheless, the Aruch HaShulchan 232:16 writes that the lenient minhag relies upon this idea that if one always prays in a minyan one may eat before Mincha. Additionally, Sh"t Igrot Moshe 4:99 extends it to defend the practice to pray Arvit late and eat beforehand. Piskei Teshuvot 232:3 uses the Aruch HaShulchan but limits it to someone who goes to a minyan at a fixed time and also says that it isn't a sufficient leniency to eat a large meal such as a wedding feast. </ref>
# The halachot for a girl living in a dorm at seminary is the same as for a boy living in a dorm at yeshiva in regards to Hadlakat Neirot.<ref>Ohr Letzion (vol 2, p 166) in footnote</ref>
 
==Time to light candles==
# One should light [[Shabbat]] candles a "short hour" before Shekiyah each place according to its minhag. If there's no minhag in that place, one should light a half hour before shekiyah or at least 20 minutes. <ref> Mishna Brurah 261:23 writes that one should stop doing melacha a half hour or at least 20 minutes before Melacha. Shemirat Shabbat KeHilchata 43:11 writes that this amount of time is when one should light candles. See Shemirat Shabbat KeHilchata (43 note 57) where he discusses the minhag in Yerushalim to light 40 minutes before Shekiyah.</ref>
# One should make sure to light close to [[Shabbat]] so that it's recognizable that one is lighting for Kavod [[Shabbat]], however, if one accepts [[Shabbat]] early one may light as early as Plag HaMincha. <ref> How early can one light [[Shabbat]] candles? The Rosh (Brachot 4:6) writes that the earliest time to light [[Shabbat]] candles is Plag Mincha (ten and three quarter hours). The Tur 267:2 writes that this is also the opinion of Tosfot and the Bet Yosef 263:4 writes that this is the opinion of the Rabbenu Yonah and Mordechai. S"A 263:4 rules that one should make sure to light close to [[Shabbat]] so that it's recognizable that one is lighting for Kavod [[Shabbat]], however, if one accepts [[Shabbat]] early one may light as early as Plag HaMincha. </ref>
 
==What should be used for candles?==
# Even though all oil that is drawn after wick is kosher for [[Shabbat]] candles, it’s preferable to use olive oil. <Ref> S”A 264:6 </ref>
# If one can’t get olive oil, one should use wax <Ref> S”A 264:7 </ref> or paraffin candles. <Ref> Menuchat Ahava (vol 1 4:3) writes that the electric candles aren’t worse than wax candles. </ref>
# If one can’t get oil or wax candles at all one should turn on the electric lights with a Bracha. <Ref> Sh”t Yechave Daat 5:24 </ref>
# It's preferable to light with olive oil, if one doesn't have olive oil, the next best is all other oils that burn with a clear flame, and lastly, wax candles are also acceptable. <ref> S"A 264:6 writes that olive oil is preferable to other oils and Mishna Brurah 264:23 adds that wax candles are inferior to oil candles. So rules Shemirat Shabbat KeHilchata 43:4 and Yalkut Yosef ([[Shabbat]] vol 1 pg 187). </ref>
# Many poskim hold that if one can’t light with candles, one may light an electric bulb with a bracha. <ref>Shemirat Shabbat Kehilchata 43:4 rules that one has what to rely on to make a bracha upon lighting an electric bulb as Shabbat candles. Rav Mordechai Willig (ibid. min 49-51), Yabia Omer O.C. 2:17, and Rav Henkin (Eidut LeYisrael p. 122) agree.  See also The Radiance of Shabbos (p. 12) who quotes Rav Moshe Feinstein as saying that one should not recite a bracha on an electric light. Shemirat [[Shabbat]] Kehilchata 43:4 rules that one has what to rely on to make the bracha on an electric bulb with the qualification that it's lit for kavod shabbat. Rav Ovadyah Yosef (Yalkut Yosef [[Shabbat]] vol 1 pg 188, Yabea Omer OC 2:17) agrees that one can make a bracha on it but emphasizes that it's a last option and that preferably one should have a designation that the bulb is for [[Shabbat]] candles.</ref> Some say that this only includes incandescent bulbs and not fluorescent.<Ref>Rav Hershel Schachter (“Lighting Shabbos Candles,” min 36-7) holds that while one may light an incandescent bulb with a bracha, one may not light a fluorescent or neon bulb with a bracha.</ref>
==How many candles?==
# The minimum requirement is to have one candle. <Ref> implied for the language of Rambam ([[Shabbat]] 5:1) and S”A 263:2. </ref> However, the minhag is to have two candles. <Ref> S”A 263:1 rules that one should have two candles, one for Shamor and one for Zachor. </ref>
# Some have the minhag to have 7 candles and some have the mninhag to have 10 candles. <ref>Magan Avraham 263:2 in name of the Shlah </ref>
 
==The order of candle lighting==
# The Ashkenzi practice is to say the Bracha of Hadlakat Nerot after lighting the candles. <Ref> Rama 263:5 </ref> However, according to Sephardim, many poskim say that women should say the Bracha before lighting, however, some say that those who have the practice of saying it after lighting should continue their practice, and if a woman dones't have a practice, she should say the bracha before lighting. <Ref> Rav Ovadyah Yosef in Sh”t Yechava Daat 2:33 and Sh”t Yabia Omer O”C 2:16 holds that a woman should say the bracha of Hadlakat Neirot beofre lighting the candles and saying it afterwards is possibly a Bracha Levatala. Menuchat Ahava (Vol 1, 4:5) agrees. The Ohr Letzion (vol 2, 18:3), however, writes that a woman who has the practice to say it after lighting should continue her practice and a woman who doesn't have a practice should say the bracha before lighting. </ref>
# A man should have the match ready in hand, make the bracha, and then light the candles; however, women should light the candles, and then make the bracha while covering her eyes or the flame so as not to benefit from the light. <ref> Rama 263:5 writes that the minhag was to light and then make the bracha while covering the flame so as not to benefit from the flame before making the bracha. Buir Halacha s.v. Achar Hadlaka brings a dispute whether a man does the same process as a women or not. Shemirat Shabbat KeHilchata 43:30 rules that a man should first make the bracha and then light. </ref>
#The practice is the women says a prayer for her children grow to become Torah scholars. <Ref> The practice to pray for children that will be Torah scholars is based on the Gemara [[Shabbat]] 23b that says in reward for keeping [[Shabbat]] candles, one get children who lighten the world with their Torah. The Magan Avraham 263:11 in name of Rabbenu BeChay says that it is proper for a person to pray for children that will be Torah scholars when lighting the [[Shabbat]] candles. This brought as Halacha in Kaf HaChaim 263:1 and Menuchat Ahava (vol 1 4:3). </ref>


==Arvit==
# From a half hour before Tzet HaChachavim (of the Geonim, not רבינו תם) it’s forbidden to eat a meal (2 kezaytim of bread or Pas HaBah Bekisnin) until one has said Arvit (Shema and [[Shemoneh Esrei]]). <Ref>S"A 235:2, Mishna Brurah 235:16 </ref>
# Some say that if one always goes to minyan and there’s a set time, it’s permissible, even after Tzet HaChachavim except by a feast such as a wedding or [[Brit Milah]] one shouldn’t start after Tzet. <Ref>Piskei Teshuvot 235:6 </ref>
==Mussaf==
<!--IF ONE WANTS TO EDIT THIS SECTION PLEASE DO SO ON THE MUSSAF PAGE ALSO-->
# Once the time for Mussaf (from [[Olot HaShachar]]) it’s forbidden to eat a meal (more than a [[KeBaytzah]] of bread) before praying Mussaf, however, it’s permissible to have a [[KeBaytzah]] of bread or a lot of fruit. <Ref>The Gemara Brachot 28b writes that the halacha doesn’t follow Rav Huna who says that it’s forbidden to taste any food before praying Mussaf. The Tur 286:3 writes that even though we don’t hold like Rav Huna we only permit have a snack but a meal is forbidden. The Bet Yosef quotes the Raavad, Rashba, and perhaps the Rabbenu Yerucham who agree. S”A 286:3 writes that it’s forbidden to eat a meal before praying Mussaf but it’s permissible to have a snack. The Magan Avraham 286:2 writes that the snack is the same as before Mincha where S”A 232:3 writes that one may have a [[KeBaytzah]] of bread and a lot of fruit but not more. </ref>
# The custom is to be lenient to permit eating even more than a Kabaytzah of baked [[Mezonot]] (cakes and cookies) before Mussaf after having made Kiddish. <Ref>Shaar HaTzion 286:7 writes that the measure for a meal before mussaf in regards to baked mezonot is the same as by Sukkah. Mishna Brurah 639:15-6 (regarding Sukkah) quotes some who say that if one establishes a meal out of the Pas HaBah Bekisnin certainly it requires a Sukkah. However, if one didn’t have it as a meal if one had more than a [[KeBaytzah]] then there’s a dispute whether one needs a Sukkah and if one eats less than a [[KeBaytzah]] then certainly it doesn’t require a Sukkah. Nonetheless, Halichot Shlomo (Tefillah 14:9, pg 179-80) writes that the minhag is to lenient to have even more than a Kabaytzah of baked mezonot. </ref>
# If one does eat before Mussaf one must first do Kiddish and have a [[Revi'it]] of wine or eat a [[Kezayit]] of baked mezonot (cakes and cookies) in order to fulfill Kiddish. <Ref>Magan Avraham 286:1, Buir Halacha 286:3 D”H Achilat, Mishna Brurah 286:7, Shemirat Shabbat KeHilchata 52:17</ref>
==Sources==
==Sources==
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Revision as of 13:39, 5 April 2013

Shacharit

  1. If one slept and woke up after Chatzot it’s preferable not to eat before Davening unless there’s a need, however drinking is permissible until Olot HaShachar. [1] Regarding whether one may eat before a fast prior to Olot HaShachar see Fast Days.
  2. It’s forbidden to eat a KeBaytzah of bread or Pas HaBah Bekisnin or to drink an intoxicating drink after a half hour prior to Olot HaShachar. [2] If one began before this, one may continue until Olot HaShachar. [3]
  3. It’s forbidden to eat or drink after Olot HaShachar until one prays except for water or tea without sugar or milk, but the minhag is to be lenient to have coffee and tea even with sugar and milk added. [4]

Mincha

  1. According to Ashkenazim, there is what to rely on to be lenient to eat a meal before Mincha except for having a big meal (like the meal of a wedding or Brit Milah) from the beginning of the tenth hour of the day (a half hour before Mincha Ketana) before praying Mincha for which there is no leniency to rely on. Nonetheless, it’s preferable to be strict not to have a big meal from the beginning of the seventh hour (midday) before praying Mincha. [5]
  2. According to Sephardim, it is preferable not to have a big (like the meal of a wedding or Brit Milah) or small meal (greater than a KeBaytzah of bread) from the beginning of the seventh hour (midday), however, the minhag is to be lenient and hold like the same halacha as Ashkenazim (see above) and there is what to rely on. [6]
  3. This prohibition to eat before Mincha only applies to having a small meal which is more than a KeBaytzah of bread, however, a snack such as a KeBaytzah of bread or less or a lot of fruit is permissible. [7]
  4. However, some say if one always goes to minyan and there’s a set time, it’s permissible to eat, even after 9½ hours except having a feast such as a wedding or Brit Milah after 9 hours. [8]

Arvit

  1. From a half hour before Tzet HaChachavim (of the Geonim, not רבינו תם) it’s forbidden to eat a meal (2 kezaytim of bread or Pas HaBah Bekisnin) until one has said Arvit (Shema and Shemoneh Esrei). [9]
  2. Some say that if one always goes to minyan and there’s a set time, it’s permissible, even after Tzet HaChachavim except by a feast such as a wedding or Brit Milah one shouldn’t start after Tzet. [10]

Mussaf

  1. Once the time for Mussaf (from Olot HaShachar) it’s forbidden to eat a meal (more than a KeBaytzah of bread) before praying Mussaf, however, it’s permissible to have a KeBaytzah of bread or a lot of fruit. [11]
  2. The custom is to be lenient to permit eating even more than a Kabaytzah of baked Mezonot (cakes and cookies) before Mussaf after having made Kiddish. [12]
  3. If one does eat before Mussaf one must first do Kiddish and have a Revi'it of wine or eat a Kezayit of baked mezonot (cakes and cookies) in order to fulfill Kiddish. [13]

Sources

  1. ↑ Mishna Brurah 89:27
  2. ↑ Mishna Brurah 89:27, Piskei Teshuvot 89:21, Ishei Yisrael 13:26
  3. ↑ S”A 89:5, Mishna Brurah 89:27
  4. ↑ Ishei Yisrael 13:25, Piskei Teshuvot 89:17, Shearim Metsuyim BeHalacha 8:1. [Rabbi Hershel Schachter (OU Kosher Webcast, min 28-30) says that it's not permitted to eat before davening even if one will not have a chance to eat later and advises taking food with you to work or the Beit Midrash to eat later after davening.
  5. ↑ See next footnote
  6. ↑
    • The Mishna (Shabbat 9b) writes that one may not start a meal close to the time of Mincha and if one started one may continue. The Gemara 9b initially posits that this prohibition must only apply from Mincha Katana because why would it start from Mincha Gedolah isn’t there a lot of time from Mincha Gedolah (and one will certainly have time to pray). Then the Gemara says that the fact that the Mishna states that if one started one doesn’t have to stop the meal contradicts Rabbi Yehoshua Ben Levi who says one may not taste food before Mincha. Rather, says the Gemara, the Mishna was talking about having a big meal (before Mincha Gedolah) and this doesn’t contradict Rabbi Yehoshua Ben Levi who forbad eating after Mincha Ketana. Then the Gemara quotes a second opinion, Rav Acha Bar Yacov who says that the Mishna means that one can’t have even a small meal before Mincha Gedolah.
    • The Rishonim (early authorities) discuss what is the halacha based on the Gemara Brachot 28b which states that the halacha doesn’t follow Rabbi Yehoshua Ben Levi.
    • The Baal HaMoer (Shabbat 3b D”H Matni Lo Yeshev) says that we hold like the first thought of the Gemara that the Mishna forbids having a big meal before Mincha Ketana, however, it’s permissible to have a big or small meal before Mincha Gedolah. Additionally, if one started having a meal before Mincha Ketana one may continue the meal. This is quoted (as an individual opinion) by the Ran Shabbat 4a D”H Aval and Bet Yosef 232:2. The Rashba (Shabbat 9b D”H VeYeInyan Pesak Halacha) initially agrees with the Baal HaMoar but then concludes that it should also be prohibited to have a big meal before Mincha Gedolah.
    • The Ri (quoted by Tur 232:2) says that we hold like the first answer of the Gemara that there’s only a prohibition for having a big meal before Gedolah and there’s no prohibition to have a small meal neither before Mincha Gedolah or Mincha Ketana. This is also the opinion of Rabbenu Tam according to the Rosh (Brachot 4:11).
    • The Rabbenu Tam (quoted by the Tur 232:2) says that we hold like the first answer of the Gemara and the primary prohibition is having a big meal before Mincha Gedolah. However, there’s a second prohibition of having a small meal before Mincha Ketana. Additionally, if one began before Mincha Gedolah one may continue however if one before before Mincha Ketana one should stop. This is also the opinion of Tosfot (Shabbat 9b D”H BeTisporet).
    • The Rif (Shabbat 4a) rules like Rav Acha Bar Yacov that one may not have a small or big meal from before Mincha Gedolah. Rambam (Tefillah 6:5) holds like the Rif. The Rosh (Brachot 4:11, Shabbat 1:18) quotes the opinions of Tosfot and Rif and the Tur in C”M 5 writes that the Rosh agrees to the Rif, while the Bet Yosef C”M 5 questions this. The Rosh (Shabbat 1:18) writes that the Rabbenu Yonah agrees with the Rif. The Rashba (Shabbat 9b D”H VeYeInyan Pesak Halacha) writes that his Rebbe (the Ramban) agreed with the Rif. S”A 232:2 rules like the Rif.
    • The Rama 232:2 writes that one may be more lenient than S”A to have a small meal before Mincha Gedolah and before Mincha Ketana but one should still be strict like the Ri not to have a big meal even before Mincha Gedolah and the Minhag is even more lenient to permit any meal except for a big meal before Mincha Katana (which is a combination of the leniency of the Baal HaMoar and the leniency of the Ri). [The Yalkut Yosef (vol 3 pg 635) writes that this is also the opinion of the Mordechai. However, the Mordechai in Shabbat (Siman 225) seems to hold like Rabbenu Tam.]
    • The achronim discuss whether the leniency to permit having a small meal even before Mincha Ketana allows one to have a small meal at any time or only until the actual time of Mincha Ketana (nine and a half hour and not the beginning of the ninth hour). The Magan Avraham 232:15 is strict, however, the Mahariv is lenient. Mishna Brurah 232:26 is lenient.
    • The Rama 232:2 defines a big meal as a meal of wedding or Brit Milah. This is based on the Tosfot (Shabbat 9b D”H BeTisporet) who says that a big meal like those of an engagement, wedding, or Brit Milah. The Bet Yosef 232:2 quotes the Hagahot Maimonot (Tefillah 6:7) who writes that a Shabbat or Yom Tov meal isn’t considered a big meal but only a meal where many people gather together such as a wedding or Brit Milah. The Kol Bo (Siman 11 pg 8a) agrees to the Hagahot Maimonot. The Mishna Brurah 232:24 rules that a Shabbat and Yom Tov meal isn’t considered a big meal, however, a wedding, Brit Milah or Pidyon HaBen meal (where many people gather together) is considered a big meal.
    • The Bet Yosef 232:2 quotes the Ran (Shabbat 4a D”H Hay) who says that this prohibition which begins close to the time of Mincha starts a half hour before the time of Mincha. The Bet Yosef writes that this is also the opinion of the Rashbam (Pesachim 99b). [The Mordechai in Shabbat (Siman 225) also says a half hour.]
    • The Yalkut Yosef (vol 3, pg 634-6) writes that it’s preferable to hold like Shulchan Aruch not to eat a small or big meal after the sixth hour. However, the minhag for centuries was to be lenient and there is what to rely on. Nonetheless, even according to the lenient opinions there is no room to be lenient to have a big meal after the tenth hour.
  7. ↑ Tur and S”A 232:3 define the meal that is forbidden as having bread more than a KeBaytzah. [See also Kesef Mishna (Tefillah 5:6) who gives another amount for this prohibition.]
  8. ↑ Piskei Teshuvot 232:3
    • The Gemara Brachot 5b quotes Abba Binyamin who said that he would make every effort to pray immediately upon waking up. Rashi (s.v. Samuch) explains that Abba Binyamin wouldn't even learn prior to praying Shema. The Rosh (Brachot 1:7) asks what possible drove Rashi to explain that he didn't even learn before praying and explains that perhaps for a person who doesn't usually pray with a minyan it's likely that if he learns he'll continue and miss saying Shema and Shemoneh Esrei by the latest time. Based on the Rosh, S"A 89:6 rules that once the time for Shachrit comes one may not learn before praying Shacharit unless one always goes to pray with a minyan.
    • However, this leniency of always praying with a minyan is only found in Shulchan Aruch regarding learning before Shacharit (S"A 89:6), but not in regards to eating before praying Shacharit (S"A 89:3), Mincha (S"A 232:2), or Arvit (S"A 235:2). Nonetheless, the Aruch HaShulchan 232:16 writes that the lenient minhag relies upon this idea that if one always prays in a minyan one may eat before Mincha. Additionally, Sh"t Igrot Moshe 4:99 extends it to defend the practice to pray Arvit late and eat beforehand. Piskei Teshuvot 232:3 uses the Aruch HaShulchan but limits it to someone who goes to a minyan at a fixed time and also says that it isn't a sufficient leniency to eat a large meal such as a wedding feast.
  9. ↑ S"A 235:2, Mishna Brurah 235:16
  10. ↑ Piskei Teshuvot 235:6
  11. ↑ The Gemara Brachot 28b writes that the halacha doesn’t follow Rav Huna who says that it’s forbidden to taste any food before praying Mussaf. The Tur 286:3 writes that even though we don’t hold like Rav Huna we only permit have a snack but a meal is forbidden. The Bet Yosef quotes the Raavad, Rashba, and perhaps the Rabbenu Yerucham who agree. S”A 286:3 writes that it’s forbidden to eat a meal before praying Mussaf but it’s permissible to have a snack. The Magan Avraham 286:2 writes that the snack is the same as before Mincha where S”A 232:3 writes that one may have a KeBaytzah of bread and a lot of fruit but not more.
  12. ↑ Shaar HaTzion 286:7 writes that the measure for a meal before mussaf in regards to baked mezonot is the same as by Sukkah. Mishna Brurah 639:15-6 (regarding Sukkah) quotes some who say that if one establishes a meal out of the Pas HaBah Bekisnin certainly it requires a Sukkah. However, if one didn’t have it as a meal if one had more than a KeBaytzah then there’s a dispute whether one needs a Sukkah and if one eats less than a KeBaytzah then certainly it doesn’t require a Sukkah. Nonetheless, Halichot Shlomo (Tefillah 14:9, pg 179-80) writes that the minhag is to lenient to have even more than a Kabaytzah of baked mezonot.
  13. ↑ Magan Avraham 286:1, Buir Halacha 286:3 D”H Achilat, Mishna Brurah 286:7, Shemirat Shabbat KeHilchata 52:17
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